Mark Chapter 4
Kingdom Parables and Kingdom Power
A. The Parable of the Soils and the Purpose of Parables
(Mark 4:1-9) Presentation of the Parable of the Soils
"And again He began to teach by the sea. And a great multitude was gathered to Him, so that He got into a boat and sat in it on the sea; and the whole multitude was on the land facing the sea. Then He taught them many things by parables, and said to them in His teaching: ‘Listen! Behold, a sower went out to sow. And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it. Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth. But when the sun was up it was scorched, and because it had no root it withered away. And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop. But other seed fell on good ground and yielded a crop that sprang up, increased and produced: some thirtyfold, some sixty, and some a hundred.’ And He said to them, ‘He who has ears to hear, let him hear!’"
Jesus, surrounded by a great multitude, took the unusual step of getting into a boat and sitting on the sea to teach. This was a practical decision for multiple reasons: it created a natural separation from the pressing crowds, it provided superior acoustics for His voice to carry over the water, and it offered an unorthodox yet effective setting for His message. In this, we see the Servant of God adapting His method without altering His message, prioritizing clarity and accessibility for His hearers.
It is likely that such a method was criticized by the more tradition-bound religious leaders, who would argue that teaching should be confined to the synagogue. Yet Jesus refused to be restricted by such human traditions. His choice of location itself subtly conveyed a truth: the Word of God is not confined to religious buildings; it is for the marketplace, the shore, the countryside — anywhere people can hear it.
The term "parable" comes from the Greek paraballo, meaning "to place alongside." A parable sets a spiritual truth alongside an earthly illustration so that the visible and familiar can illuminate the unseen and eternal. Here, Jesus used an agricultural scene familiar to His audience — a farmer sowing seed — to teach about the Kingdom of God.
The sower in the story casts seed liberally, and the seed falls on four different types of ground:
The wayside — hard, compacted soil where the seed cannot penetrate, leaving it vulnerable to the birds.
The stony ground — shallow soil with underlying rock, where seeds sprout quickly but cannot endure under the sun because they have no root.
The thorny ground — soil where thorns grow alongside the seed, eventually choking it so that it yields no crop.
The good ground — fertile soil where the seed grows and produces a harvest, though the yield varies (thirtyfold, sixtyfold, a hundredfold).
The parable is often called "The Parable of the Sower," yet more accurately it is "The Parable of the Soils." The seed — the Word of God — is the same in every case. The difference in results is entirely due to the condition of the soil, representing the human heart. The yield described would have been extraordinary to Jesus’ audience. A tenfold return was considered a good harvest; thirtyfold, sixtyfold, or a hundredfold was supernatural abundance, underscoring the power of the Word when it falls on receptive hearts.
Even within the good soil, there is a difference in fruitfulness, showing that believers differ in the measure of their spiritual productivity. This reminds us that while salvation is the same for all who receive the Word, the extent to which the Word transforms our lives depends on our ongoing responsiveness and obedience to it.
(Mark 4:10-12) The Purpose of Parables
"But when He was alone, those around Him with the twelve asked Him about the parable. And He said to them, ‘To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, so that
“Seeing they may see and not perceive,
And hearing they may hear and not understand;
Lest they should turn,
And their sins be forgiven them.”’"
After the public teaching by the sea, a smaller group — the twelve and other close followers — sought Jesus privately to ask about the meaning of the parable. This reveals that the spiritual meaning was not self-evident, even to His own disciples. Their desire to ask and learn set them apart from the indifferent crowds. Jesus began His answer not with the interpretation, but with an explanation of why He used parables in the first place.
To the disciples, Jesus said, "To you it has been given to know the mystery of the kingdom of God." In Scripture, a "mystery" (mystērion) does not mean something permanently hidden or unknowable, but rather a truth that cannot be discovered by human reason alone — it must be revealed by God. This is a reminder of divine sovereignty in revelation: understanding is a gift granted by God to those whose hearts are responsive (cf. Matthew 11:25; 1 Corinthians 2:9-10). The disciples were given this gift because they had responded positively to His call and sought to understand more.
By contrast, "those who are outside" — the unbelieving, the resistant, the indifferent — receive parables without the interpretive key. For them, "all things come in parables," functioning as riddles that conceal rather than clarify. Jesus illustrated this with a quotation from Isaiah 6:9-10, where God’s message to Israel through the prophet was met with hardness of heart. The text reads: "And He said, ‘Go, and tell this people: Keep on hearing, but do not understand; keep on seeing, but do not perceive. Make the heart of this people dull, and their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and return and be healed.’"
This is not to say Jesus deliberately withheld salvation, but rather that parables allowed a separation between the receptive and the resistant. Those genuinely seeking truth would be drawn to ask questions and would find understanding; those hardened in unbelief could walk away, entertained by a story yet unmoved by its spiritual call. In this way, the parable functioned like a doorway: the interested could enter in, while the uninterested remained outside.
Without the key, the parable could be misunderstood in trivial or purely earthly ways. The farmer in the crowd might think it was simply agricultural advice; the politician might think it was an argument for agricultural reform; the businessman might see it as an encouragement to improve his product. Yet all such interpretations miss the point unless one understands that "the sower sows the word" (Mark 4:14).
Thus, Jesus’ use of parables was an act of both mercy and judgment — mercy, because it invited the humble to seek further; judgment, because it allowed the hard-hearted to pass by without adding to their condemnation by willfully rejecting fully explained truth. As G. Campbell Morgan observed, Jesus used parables "not in order to blind them, but in order to make them look again." And as Norval Geldenhuys noted, there was a protective element: "So that their guilt may not accumulate, the Lord no longer addresses them directly in explicit teachings... but in parables."
In this, we see both divine justice and grace at work. The blessedness of the disciples was not only in understanding the parables, but in the fact that this understanding itself was evidence of the Spirit’s work in them. Those who grasp the meaning of Christ’s parables demonstrate that they are not among "those outside," but among those to whom it has been given to know the secrets of the kingdom.
(Mark 4:13-20) The Parable of the Sower Explained
"And He said to them, ‘Do you not understand this parable? How then will you understand all the parables? The sower sows the word. And these are the ones by the wayside where the word is sown. When they hear, Satan comes immediately and takes away the word that was sown in their hearts. These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness; and they have no root in themselves, and so endure only for a time. Afterward, when tribulation or persecution arises for the word’s sake, immediately they stumble. Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful. But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit: some thirtyfold, some sixty, and some a hundred.’"
Jesus began His explanation by stressing the foundational nature of this parable: “Do you not understand this parable? How then will you understand all the parables?” This statement underscores that the Parable of the Soils is the interpretive key to the rest of His parabolic teaching. If His disciples could not grasp this one — where the imagery and meaning are among the most basic — they would struggle with all others. This parable reveals the essential dynamics of how the Kingdom of God advances: through the sowing of the Word and the varied human responses to it.
The Sower and the Seed
“The sower sows the word.” The seed is explicitly identified as the Word of God (cf. Luke 8:11). Just as physical seed carries life and reproductive power, the Word contains divine life and the inherent capacity to produce spiritual fruit. Yet, as in agriculture, not every seed bears fruit — not because of any defect in the seed, but because of the condition of the soil, representing the heart. This reality shifts the focus from the skill of the preacher to the receptivity of the hearer. The preacher is responsible to sow pure seed — unmixed with human philosophy or false teaching — for “it is a high offence against God to change the Master’s seed” (cf. 2 Timothy 4:2; Jeremiah 23:28-29).
The Wayside Hearer
"These are the ones by the wayside where the word is sown. When they hear, Satan comes immediately and takes away the word that was sown in their hearts." The “wayside” was the hardened path beside the field, trampled down until impervious to seed penetration. It represents a hard, unreceptive heart — one that hears the Word but gives it no place to take root. This hardness may come from habitual sin, pride, cynicism, or repeated rejection of truth. Satan seizes such an opportunity, “snatching away” the Word before it can germinate (cf. 2 Corinthians 4:3-4). Jeremiah 4:3 warns, “Break up your fallow ground, and do not sow among thorns,” showing that hardness must be broken by repentance before fruitfulness is possible.
The Stony Ground Hearer
"These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness; and they have no root in themselves, and so endure only for a time." This describes a shallow heart, covered with a thin layer of soil over solid rock. The seed germinates quickly due to the warmth of shallow soil, but withers under the sun because it has no deep root. Jesus applies this to those who initially receive the gospel with enthusiasm, but whose commitment is superficial. When “tribulation or persecution arises for the word’s sake, immediately they stumble.” Their attachment to the faith is conditional upon comfort; hardship exposes their lack of depth. Their root is often in external factors — a Christian family, a supportive community, or emotionally charged events — rather than in Christ Himself (cf. Colossians 2:6-7). Spurgeon warned that “the religion that is born of mere excitement will die when the excitement is over.”
The Thorny Ground Hearer
"Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful." Here the soil is fertile — perhaps too fertile — for while the Word takes root, so do competing plants: worldly cares, deceitful wealth, and misplaced desires. This is not immediate rejection but gradual suffocation. “Cares of this world” speaks of anxieties that dominate the mind (cf. Philippians 4:6-7). “Deceitfulness of riches” refers to the false security and satisfaction promised by wealth (cf. 1 Timothy 6:9-10). “Desires for other things” encompasses any pursuit, even morally neutral ones, that usurp the supremacy of God’s kingdom (cf. Matthew 6:33). The tragedy is not that nothing grows, but that what grows fails to bear mature fruit.
The Good Ground Hearer
"But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit: some thirtyfold, some sixty, and some a hundred." The good soil represents a prepared heart — receptive, responsive, and persevering. This hearer not only listens but “accepts” (paradechomai — to welcome, embrace) the Word. The result is fruitfulness — visible evidence of inward transformation (cf. John 15:8). The varying yields remind us that while all true believers will bear fruit, the degree differs according to God’s purposes, personal faithfulness, and providential circumstances. In the agricultural world of the first century, a tenfold yield was considered excellent; thirtyfold, sixtyfold, and a hundredfold are extraordinary, underscoring the supernatural productivity of a life yielded to God’s Word.
This parable also indirectly answers the question of why the same gospel yields such different results. The difference is not in the sower, nor in the seed, but in the soil — the heart. It confronts us with the responsibility to examine ourselves (cf. 2 Corinthians 13:5) and ask whether our hearing is accompanied by genuine reception, endurance under trial, and fruitfulness that glorifies God.
B. The Responsibility of Those Who Understand the Word of God
(Mark 4:21-23) They are Responsible to Expose and Publish the Truth — the Word of God
"Also He said to them, ‘Is a lamp brought to be put under a basket or under a bed? Is it not to be set on a lampstand? For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light. If anyone has ears to hear, let him hear.’"
Jesus follows the Parable of the Soils with a sober reminder about responsibility. Those who have received and understood the Word of God are not merely recipients; they are stewards of that truth. The image of a lamp is a familiar one in Scripture, representing the illumination of truth (cf. Psalm 119:105 — "Your word is a lamp to my feet and a light to my path"). A lamp is designed to dispel darkness, not to be hidden under a basket or shoved under a bed.
The rhetorical question — “Is a lamp brought to be put under a basket or under a bed?” — expects a negative answer. The obvious purpose of a lamp is to be elevated on a stand where it can give light to all in the house (cf. Matthew 5:15). Likewise, truth by its very nature is self-revealing. God’s intention in giving the Word is not for it to be concealed, but proclaimed. When the light of divine truth is hidden, it is contrary to its purpose and to the calling of those who possess it.
Jesus continues, "For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light." While this principle has a broader eschatological dimension — pointing to the final judgment when all will be disclosed (cf. Luke 12:2-3; 1 Corinthians 4:5) — here it functions as a warning to disciples: the truths now entrusted to them, though veiled to the crowds in parables, will ultimately be made known. They are temporary custodians of mysteries that will one day be broadcast to the world.
The application is unmistakable: those given understanding of the Kingdom are morally obligated to share it. To receive divine light and keep it hidden is as unthinkable as a doctor discovering the cure for a fatal disease yet refusing to tell the patients. God does not grant understanding for private spiritual enrichment alone; He intends His people to be instruments through which His truth reaches others (cf. 2 Corinthians 4:6).
The closing phrase, "If anyone has ears to hear, let him hear," reinforces that this is not merely information — it is a call to action. The capacity to understand brings with it the duty to obey and to proclaim. Those who have been entrusted with the light of God’s Word will one day give an account for how they used it (cf. Matthew 25:14-30; James 3:1).
(Mark 4:24-25) Accountability in Hearing the Word of God
"Then He said to them, ‘Take heed what you hear. With the same measure you use, it will be measured to you; and to you who hear, more will be given. For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him.’"
Following His illustration of the lamp, Jesus intensifies the call to responsibility by emphasizing how we hear. "Take heed what you hear" is not merely a call to avoid false doctrine — though it certainly includes that (cf. Acts 17:11; 1 John 4:1) — but also an exhortation to seek out and receive the whole counsel of God (Acts 20:27). The disciple must be intentional about the spiritual diet he consumes. In a world filled with competing voices, philosophies, and distortions of Scripture, the believer must prioritize teaching that faithfully proclaims the Word in its fullness, not just selective or comfortable portions.
The phrase, "With the same measure you use, it will be measured to you," employs a commercial image from the marketplace, where the size of the measuring vessel determined the amount one received in return. Spiritually speaking, the "measure" is the attitude, hunger, and receptivity with which one approaches the Word. A hearer who comes half-heartedly, seeking faults or distractions, will receive little benefit; one who comes with humility and eagerness will receive much. Charles Spurgeon aptly observed, "The hearer of the gospel will get measure for measure, and the measure shall be his own measure."
Jesus then adds, "And to you who hear, more will be given." This is the principle of spiritual increase: those who respond faithfully to the truth they have will be entrusted with greater light, greater understanding, and greater capacity to receive still more (cf. Proverbs 9:9; Matthew 25:29). The "more" includes deeper insight, richer application, greater joy in the truth, and an expanded ability to minister to others. Conversely, neglect or indifference toward the Word results in spiritual regression: "Whoever does not have, even what he has will be taken away from him." This loss is not due to God’s arbitrary withholding but to the hardening effect of neglect (cf. Hebrews 5:11-14).
The implication is sobering: there is no static position in the Christian life. We are either advancing in understanding and fruitfulness through attentive hearing, or we are losing ground through neglect. Spiritual growth follows momentum — positive or negative. Faithful hearing, coupled with obedience, creates a compounding effect of blessing; careless hearing produces a compounding effect of loss.
The point is clear: the way we hear today shapes what we will be able to hear tomorrow.
C. Two More Kingdom Parables
(Mark 4:26-29) The Parable of the Growing Seed
"And He said, ‘The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. But when the grain ripens, immediately he puts in the sickle, because the harvest has come.’"
This parable, unique to Mark’s Gospel, focuses on the mysterious and divinely initiated growth of the Kingdom of God. While the Parable of the Soils emphasized differing responses to the Word, and the Parable of the Lamp stressed responsibility in spreading that Word, here Jesus teaches that the power of the Kingdom’s growth lies entirely in God’s hands, though He uses human labor as His instrument.
Human Responsibility and Divine Sovereignty
"As if a man should scatter seed on the ground" — the farmer does what he can: sow the seed. This mirrors the believer’s responsibility to proclaim the Word faithfully (cf. 2 Timothy 4:2). Yet, the act of sowing is only the beginning; the farmer’s power ends at the furrow. The actual germination and development of the seed occur beyond his control, illustrating that the expansion of the Kingdom is ultimately the work of God (cf. 1 Corinthians 3:6-7).
The Hidden Process of Growth
"And should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how." The farmer’s daily rhythms continue while the seed works invisibly beneath the surface. Likewise, the Word of God works in the human heart in unseen ways (cf. Philippians 1:6). As Isaiah 55:11 declares, "So shall My word be that goes forth from My mouth; it shall not return to Me void, but it shall accomplish what I please, and it shall prosper in the thing for which I sent it." The believer’s task is to trust the process, even when visible results seem delayed.
Archibald Robertson notes, “The secret of growth is in the seed, not in the soil nor in the weather nor in the cultivating. These all help, but the seed spontaneously works according to its own nature.” This aligns with Hebrews 4:12, which describes the Word as "living and powerful." It does not require us to add life to it; it already contains life. The preacher’s role is not to animate the Word, but to give it a voice.
Orderly and Gradual Development
"For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head." Growth in the Kingdom follows God’s ordained order — gradual, not instantaneous. This challenges our impatience in ministry and discipleship. Spiritual maturity develops in stages; it cannot be rushed without distortion. Sanctification, like agriculture, requires time, nurture, and the unseen work of the Spirit.
The Inevitable Harvest
"But when the grain ripens, immediately he puts in the sickle, because the harvest has come." While the growth is hidden and gradual, the harvest is visible and decisive. In the immediate sense, this may refer to the moment of spiritual fruitfulness in a believer’s life. In the eschatological sense, it points to the final judgment and consummation of the Kingdom (cf. Joel 3:13; Revelation 14:15).
The imagery also carries encouragement: a small, unseen beginning will one day yield a harvest that cannot be overlooked. As Zechariah 4:10 reminds us, "For who has despised the day of small things?" The Kingdom’s progress may seem imperceptible, but when God brings it to maturity, it will be unmistakable.
Application: The parable calls us to labor faithfully in sowing the Word, to trust God’s unseen work, to exercise patience in the process, and to anticipate the certainty of the harvest. Our confidence rests not in our skill as sowers, but in the inherent power of the seed and the sovereign work of the One who gives the increase.
(Mark 4:30-34) The Parable of the Mustard Seed
"Then He said, ‘To what shall we liken the kingdom of God? Or with what parable shall we picture it? It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade.’ And with many such parables He spoke the word to them as they were able to hear it. But without a parable He did not speak to them. And when they were alone, He explained all things to His disciples."
Jesus now gives the final parable in this series of Kingdom illustrations. The mustard seed — proverbially known in Jewish culture as the smallest of garden seeds — becomes the symbol of a Kingdom that begins in obscurity but grows to unexpected proportions. In its natural state, a mustard plant in Palestine might grow to eight or ten feet, unusually large for a garden herb, and capable of providing shade for birds.
Unexpected Growth
"It grows up and becomes greater than all herbs, and shoots out large branches." On the surface, this image could be taken as a beautiful picture of the Kingdom’s expansion, providing shelter for the nations. Some interpreters see it in this positive light, drawing from Old Testament imagery where great trees represent empires offering shelter (cf. Ezekiel 17:22-24; Daniel 4:10-12). However, the context of Jesus’ earlier teaching in this chapter — particularly the Parable of the Soils — warns us that not all growth is healthy growth.
In that foundational parable, "the birds of the air" represented Satan snatching away the seed of the Word (Mark 4:4, 15). Consistency in interpretation suggests that the birds here may likewise signify the infiltration of evil influences into the outward expression of the Kingdom. Thus, the mustard plant’s exaggerated size — growing into something beyond its natural form — may depict not only the remarkable expansion of the Church, but also the reality that its outward form will become a host for corruption and opposition.
The Warning of Corrupt Growth
Warren Wiersbe cautions: "The growth of the kingdom will not result in the conversion of the world. In fact, some of the growth will give opportunity for Satan to get in and go to work!" Church history bears this out. As the Church gained size, influence, and institutional power — especially in the post-Constantinian era — it often became a "monstrosity," outwardly impressive but inwardly compromised, harboring false doctrine, political ambition, and unconverted members. The warning is that numerical size and public influence are not infallible marks of spiritual health. The Apostle Paul similarly warned of a "form of godliness" that denies its power (2 Timothy 3:5).
Private Instruction for the Disciples
"When they were alone, He explained all things to His disciples." Jesus maintained a distinction between public proclamation and private explanation. The multitudes heard the parables; the disciples received further instruction, ensuring a deeper grasp of the truths being communicated. As the Expositor’s commentary notes, this does not imply that the crowds understood nothing, but that the disciples — as future leaders and teachers — needed fuller clarity. The principle remains for us: those entrusted with teaching and shepherding God’s people must go beyond surface-level understanding and wrestle with the deeper implications of the Word (cf. 2 Timothy 2:15).
Application: The Parable of the Mustard Seed reminds us to rejoice in the Kingdom’s surprising growth while remaining vigilant against corruption. We must measure success in ministry not by size or status but by faithfulness to the Word, purity of doctrine, and the presence of God’s power.
(Mark 4:35-39) Jesus Rebukes the Storm on the Sea of Galilee
"On the same day, when evening had come, He said to them, ‘Let us cross over to the other side.’ Now when they had left the multitude, they took Him along in the boat as He was. And other little boats were also with Him. And a great windstorm arose, and the waves beat into the boat, so that it was already filling. But He was in the stern, asleep on a pillow. And they awoke Him and said to Him, ‘Teacher, do You not care that we are perishing?’ Then He arose and rebuked the wind, and said to the sea, ‘Peace, be still!’ And the wind ceased and there was a great calm."
A Divine Promise Before the Trial
When Jesus said, "Let us cross over to the other side," He was making a statement of certainty, not suggestion. He did not say, "Let us try" or "We might make it," but He declared their safe arrival to the eastern shore. His word was, in effect, a promise. For the disciples, this was an opportunity to learn that the promises of Christ are unshakable, even when storms arise. The Sea of Galilee, as Barclay notes, measures about 13 miles long and 8 miles wide, with the crossing at this point being roughly 5 miles. While that may seem a short journey, its geographic setting — surrounded by hills and subject to cold winds sweeping down — makes it prone to sudden, violent storms.
This storm came not because of disobedience, as with Jonah (Jonah 1:1-15), but precisely because of obedience. Wiersbe rightly points out that following Christ does not exempt believers from hardship; sometimes it leads directly into it.
Taking Jesus "As He Was"
Mark records, "They took Him along in the boat as He was." This likely means Jesus was still seated from teaching in the boat, exhausted and without preparation for the trip. Morrison insightfully remarks that they did not pause for cloaks, food, or arrangements. This phrase holds a spiritual principle: believers must take Jesus as He is — not as they imagine Him, not as others misrepresent Him, and not altered to fit their preferences. We must embrace His full person, His authority, and His way, even when His ways defy our expectations.
The Reality of the Storm
"A great windstorm arose, and the waves beat into the boat." These storms were notorious for their suddenness. Several disciples were seasoned fishermen who had spent their lives on this water, yet this storm was beyond their skill. The fact that they feared for their lives underscores its intensity. Their seamanship and human effort were quickly overwhelmed.
The Humanity and Faith of Jesus
Jesus slept in the stern, on a cushion. This shows His true humanity — the Son of God was genuinely weary from ministry and needed rest. Yet this was not merely physical fatigue; it was the rest of perfect faith. As Cole observes, there is both a "rest of faith" and a "watch of faith." Jesus could sleep through the noise, the rocking, and even the spray of water, because He was in the Father’s will. He modeled the peace Isaiah spoke of: "You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You" (Isaiah 26:3).
The Cry of the Disciples
They woke Him with the accusation, "Teacher, do You not care that we are perishing?" Their "we" assumes Jesus was in equal danger, as if His fate depended on their survival. Morgan notes that this was less a request for action than a protest against His apparent indifference. They had likely tried everything in their power — bailing, rowing, steering into the waves — and when their skill failed, they turned to Him, frustrated that He had not been working alongside them. Spurgeon insightfully observes that Christ’s apparent delay is not neglect; He waits until His people cry out in complete dependence, then reveals His power.
The Authority of His Word
Jesus arose and "rebuked the wind, and said to the sea, ‘Peace, be still!’" The Greek phrasing here mirrors His commands to silence demons (Mark 1:25), suggesting a spiritual dimension to this storm. It is possible Satan sought to sink the boat before Jesus could reach the other side, where He would deliver the demon-possessed man of Gadara (Mark 5:1-13). Lane notes that Jesus treated the storm as a hostile force, subduing it by divine authority. The result was immediate: the wind ceased, and a "great calm" replaced the chaos.
Mark’s detail that "other little boats were also with Him" reminds us that His intervention rescued not only the disciples, but all those accompanying Him. This mirrors the truth that when Christ delivers His own, the blessing often overflows to others within reach of His power.
(Mark 4:40-41) Jesus Rebukes His Disciples
"But He said to them, ‘Why are you so fearful? How is it that you have no faith?’ And they feared exceedingly, and said to one another, ‘Who can this be, that even the wind and the sea obey Him!’"
The Real Issue — Faith, Not the Storm
Jesus did not marvel at the size of the storm or the violence of the waves. Instead, He turned immediately to the spiritual condition of His disciples: "Why are you so fearful? How is it that you have no faith?" The storm had not disturbed Him, but their lack of trust had. Fear in itself was not condemned — after all, being in a small boat on a turbulent sea is naturally frightening — but what they did with that fear exposed their spiritual weakness. They allowed fear to overshadow the promise He had just made: "Let us cross over to the other side" (Mark 4:35). His word guaranteed the outcome. To doubt that was to question His truthfulness and His ability to keep them.
The Nature of Their Unbelief
Jesus could rightly say they had no faith for several reasons:
They failed to believe His clear promise. If the Lord of all creation said they were going to the other side, then no storm — natural or demonic — could prevent it.
They questioned His care for them. Their cry, "Teacher, do You not care that we are perishing?" (Mark 4:38) was an accusation wrapped in desperation. To suspect that the Son of God was indifferent to their suffering was to misunderstand His very nature. As Hebrews 13:5 reminds us, "For He Himself has said, ‘I will never leave you nor forsake you.’"
They forgot the larger redemptive plan. Could God’s Messiah perish in a boating accident on the Sea of Galilee? Such a thought would make the promises of God void and the plan of salvation impossible. Spurgeon points out that our fears are often so unfounded that, when they pass, we are ashamed we ever doubted.
Faith does not mean the absence of fear, but a deliberate choice to cling to God’s word in the midst of it. The Lord desires to cultivate in His people the kind of trust that rests even when He seems silent or inactive — the ability to trust the "sleeping Jesus" and know that He still reigns.
The Aftermath — A Greater Fear
When the sea instantly calmed at His command, "they feared exceedingly." The Greek wording intensifies the emotion — they feared with great fear. The stillness of the waters was more unsettling than the violence of the storm, because it confronted them with a reality more overwhelming than wind and waves: they were in the presence of One who commands creation itself. This was the holy fear that comes from being face-to-face with divine authority.
The Question That Demands an Answer
"Who can this be, that even the wind and the sea obey Him!" Their awe echoes Psalm 89:8-9: "O LORD God of hosts, who is mighty like You, O LORD? Your faithfulness also surrounds You. You rule the raging of the sea; when its waves rise, You still them." The answer to their question could only be that He is the LORD Himself, clothed in humanity. In this brief encounter, they witnessed both His full humanity — weary and asleep — and His complete deity — sovereign over the forces of nature.
The Lesson for the Church Today
As Morgan observed, there are believers who live as though the boat of the Church is sinking, forgetting that Christ is on board. The vessel cannot sink under His care. This miracle is not merely a historical event, but a living reminder that storms will come, fear will knock, and the adversary will threaten, but the One who commands wind and wave is still Lord over all.
