Mark 4:39

After His teaching, they come from that place to the sea, and are tossed by the waves. Wherefore it is said, "And the same day, when the even was come, &c."

For the Lord is said to have had three places of refuge, namely, the ship, the mountain, and the desert. As often as He was pressed upon by the multitude, He used to fly to one of these. When therefore the Lord saw many crowds about Him, as man, He wished to avoid their importunity, and ordered His disciples to go over to the other side. There follows: "And sending away the multitudes, they took Him, &c."

The Lord took the disciples indeed, that they might be spectators of the miracle which was coming, but He took them alone, that no others might see that they were of such little faith. Wherefore, to shew that others went across separately, it is said, "And there were also with Him other ships." Lest again the disciples might be proud of being alone taken, He permits them to be in danger; and besides this, in order that they might learn to bear temptations manfully. Wherefore it goes on, "And there arose a great storm of wind;" and that He might impress upon them a greater sense of the miracle which was to be done, He gives time for their fear, by sleeping. Wherefore there follows, "And He was Himself in the hinder part of the ship, &c." For if He had been awake, they would either not have feared, not have asked Him to save them when the storm arose, or they would not have thought that He could do any such things.

Therefore He allowed them to fall into the fear of danger, that they might experience His power in themselves, who saw others benefitted by Him. But He was sleeping upon the pillow of the ship, that is, on a wooden one.

Shewing His humility, and thus teaching us many lessons of wisdom. But not yet did the disciples who remained about Him know His glory; they thought indeed that if He arose He could command the winds, but could by no means do so reposing or asleep. And therefore there follows, "And they awake Him, and say unto Him, "Master, carest thou not that we perish?"

But He arising, rebukes first the wind, which was raising the tempest of the sea, and causing the waves to swell, and this is expressed in what follows, "And He arose, and rebuked the wind;" then He commands the sea. Wherefore it goes on, "And He said to the sea, Peace, be still."

For from the troubling of the sea there arises a certain sound, which appears to be its voice threatening danger, and therefore, by a sort of metaphor, He fitly commands tranquility by a word signifying silence: just as in the restraining of the winds, which trouble the sea with their violence, He uses a rebuke. For men who are in power are accustomed to curb those, who rudely disturb the peace of mankind, by threatening to punish them; by this, therefore, we are given to understand, that, as a king can repress violent men by threats, and by his edicts sooth the murmurs of his people, so Christ, the King of all creatures, by His threats restrained the violence of the winds, and compelled the sea to be silent. And immediately the effect followed, for it continues, "And the wind ceased," when He had threatened, "and there arose a great calm," that is, in the sea, to which He had commanded silence.

He rebuked His disciples for not having faith; for it goes on, "And He said unto them, Why are ye so fearful?" How is it that ye have not faith? For if they had faith, they would have believed that even when sleeping, He could preserve them safe. There follows, "And they feared with a great fear, and said one to another, &c." For they were in doubt about Him, for since He stilled the sea, not with a rod like Moses, nor with prayers as Elisha at the Jordan, nor with the ark as Joshua, the son of Nun, on this account they thought Him truly God, but since He was asleep, they thought Him a man.

Mystically, however, the hinder part of the ship is the beginning of the Church, in which the Lord sleeps in the body only, for He never sleepeth who keepeth Israel; for the ship with its skins of dead animals keeps in the living, and keeps out the waves, and is bound together by wood, that is, by the cross and the death of the Lord the Church is saved. The pillow is the body of the Lord, on which His Divinity, which is as His head, has come down. But the wind and the sea are devils and persecutors, to whom He says Peace, when He restrains the edicts of impious kings, as He will. The great calm is the peace of the Church after oppression, or a contemplative after an active life.

Or else the ship into which He embarked, is taken to mean the tree of His passion, by which the faithful attain to the security of the safe shore. The other ships which are said to have been with the Lord signify those who are imbued with faith in the cross of Christ, and are not beaten about by the whirlwind of tribulation; or who, after the storms of temptation, are enjoying the serenity of peace. And whilst His disciples are sailing on, Christ is asleep, because the time of our Lord's Passion came on His faithful ones when they were meditating on the rest of His future reign. Wherefore it is related, that it took place late, that not only the sleep of our Lord, but the hour itself of departing light might signify the setting of the true Sun. Again, when He ascended the cross, of which the stern of the ship was a type, His blaspheming persecutors rose like the waves against Him, driven on by the storms of the devils, by which, however, His own patience is not disturbed, but His foolish disciples are stuck with amazement. The disciples awake the Lord, because they sought, with most earnest wishes, the resurrection of Him whom they had seen die. Rising up, He threatened the wind, because when He had triumphed in His resurrection, He prostrated the pride of the devil. He ordered the sea to be still, that is, in rising again, He cast down the rage of the Jews. The disciples are blamed, because after His resurrection, He chided them for their unbelief. And we also when being marked with the sign of the Lord's cross, we determine to quit the world, embark in the ship with Christ; we attempt to cross the sea; but, He goes to sleep, as we are sailing amidst the roaring of the waters, when amidst the strivings of our virtues, or amidst the attacks of evil spirits, of wicked men, or of our own thoughts, the flame of our love grows cold. Amongst storms of this sort, let us diligently strive to awake Him; He will soon restrain the tempest, pour down peace upon us, give us the harbour of salvation.

But now, since He was Begotten, with good reason neither John nor any other, whether apostle or prophet, hath asserted that He was created. Neither had it been so would the Only-Begotten Himself have let it pass unmentioned. For He who spoke of Himself so humbly from condescension would certainly not have been silent on this matter. And I think it not unreasonable to suppose, that He would be more likely to have the higher Nature, and say nothing of it, than not having it to pass by this omission, and fail to make known that He had it not. For in the first case there was a good excuse for silence, namely, His desire to teach mankind humility by being silent as to the greatness of His attributes; but in the second case you can find no just excuse for silence. …

Still here Nicodemus speaks like the heretics, in saying, that He hath a power working within Him, and hath need of the aid of others to do as He did. What then saith Christ? Observe His exceeding condescension. He refrained for a while from saying, “I need not the help of others, but do all things with power, for I am the Very Son of God, and have the same power as My Father,” because this would have been too hard for His hearer; for I say now what I am always saying, that what Christ desired was, not so much for a while to reveal His own Dignity, as to persuade men that He did nothing contrary to His Father. And therefore in many places he appears in words confined by limits, but in His actions He doth not so. For when He worketh a miracle, He doth all with power, saying, “I will, be thou clean.” ( Matt. viii. 3 .) “Talitha, arise.” ( Mark v. …

But it is time now to go through the passage from the beginning. “Then they took up the stone where the dead man lay. And Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me. And I knew that Thou hearest Me always, but because of the people that stand by I said it, that they might believe that Thou hast sent Me.” Let us then ask the heretic, Did He receive an impulse from the prayer, and so raise the dead man? How then did He work other miracles without prayer? saying, “Thou evil spirit, I charge thee, come out of him” ( Mark ix. 25 ); and, “I will, be thou clean” ( Mark i. 41 ); and, “Arise, take up thy bed” ( c. v. 8 ); and, “Thy sins be forgiven thee” ( Matt. ix. 2 ); and to the sea, “Peace, be still.” ( Mark iv. …

But not as though you were ignorant have I written to you; rather have I reminded you of what you know, like those who standing safe upon the shore succour them that are tossed by the storm, and shew them a rock, or give warning of a hidden shallow, or catch and haul in a rope that has been thrown. “And the God of peace shall bring Satan under your feet shortly” and shall gladden our ears with news that you have passed from storm to calm, at His word to the waves “Peace be still.”

6. Like these too, are the heretics, who, having fallen from true discernment, dare to invent to themselves atheism. ‘For the fool saith in his heart, There is no God. They are corrupt, and become abominable in their doings.’ Of such as are fools in their thoughts, the actions are wicked, as He saith, ‘can ye, being evil, speak good things;’ for they were evil, because they thought wickedness. Or how can those do just acts, whose minds are set upon fraud? Or how shall he love, who is prepared beforehand to hate? How shall he be merciful, who is bent upon the love of money? How shall he be chaste, who looks upon a woman to lust after her? ‘For from the heart proceed evil thoughts, fornications, adulteries, murders.’ By them the fool is wrecked, as by the waves of the sea, being led away and enticed by his fleshly pleasures; for this stands written, ‘All flesh of fools is greatly tempest-t …

The Lord proved the disciples, when He was asleep on the pillow, at which time a miracle was wrought, which is especially calculated to put even the wicked to shame. For when He arose, and rebuked the sea, and silenced the storm, He plainly shewed two things; that the storm of the sea was not from the winds, but from fear of its Lord Who walked upon it, and that the Lord Who rebuked it was not a creature, but rather its Creator, since a creature is not obedient to another creature. For although the Red Sea was divided before by Moses, yet it was not Moses who did it, for it came to pass, not because he spoke, but because God commanded. And if the sun stood still in Gibeon, and the moon in the valley of Ajalon, yet this was the work, not of the son of Nun, but of the Lord, Who heard his prayer. He it was Who both rebuked the sea, and on the cross caused the sun to be darkened.

Give careful heed, too, to the words of the Lord, and note how, whenever He instructs us about His Father, He is in the habit of using terms of personal authority, saying, “I will; be thou clean;” and “Peace, be still;” and “But I say unto you;” and “Thou dumb and deaf spirit, I charge thee;” and all other expressions of the same kind, in order that by these we may recognise our Master and Maker, and by the former may be taught the Father of our Master and Creator. Thus on all sides is demonstrated the true doctrine that the fact that the Father creates through the Son neither constitutes the creation of the Father imperfect nor exhibits the active energy of the Son as feeble, but indicates the unity of the will; so the expression “through whom” contains a confession of an antecedent Cause, and is not adopted in objection to the efficient Cause.

50. So likewise the ship that carried our Lord; it was He that bare it, in that He stayed from it the wind that would have sunk it. Peace, for thou art shut up. While He was on the sea, His arm reached even to the fountain of the wind, to shut it up. The ship bare His manhood, but the power of His Godhead bare the ship and all that was therein. But that He might show that even His manhood needed not the ship, instead of the planks which a shipwright puts together and fastens, He like the Architect of creation, made the waters solid and joined them together and laid them under His feet. So the Lord strengthened the hands of Simeon the Priest, that his arms might bear up in the Temple the strength that was bearing up all; as He strengthened the feet of Simeon the Apostle, that they might bear themselves up on the water. …