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Jesus Calms a Storm
35 nOn that day, when evening had come, he said to them, “Let us go across to the other side.” 36 And leaving the crowd, they took him with them in the boat, just as he was. And other boats were with him. 37 And a great windstorm arose, and the waves owere breaking into the boat, so that the boat was already filling. 38 But he was in the stern, asleep on the cushion. And they woke him and said to him, “Teacher, do you not care that we are perishing?” 39 And he awoke and prebuked the wind and said to the sea, “Peace! Be still!” And the wind ceased, and qthere was a great calm. 40 He said to them, “Why are you rso afraid? Have you still no faith?” 41
And they were filled with great fear and said to one another, s“Who then is this, that even tthe wind and the sea obey him?”
n For ver. 35–41, see Matt. 8:18, 23–27; Luke 8:22–25; [John 6:16–21]
o [Acts 27:14]
p Ps. 104:7; [Luke 4:39]
q Job 38:11; Ps. 65:7; [ch. 6:51; Matt. 14:32]
r John 14:27
s [ch. 1:27]
t [Luke 5:9]
35절) 날이 저물때에 제자들에게 건너편으로 건너가자라고 말씀하셨다. 왜 예수님께서 갈릴리 바다 건너편으로 배를 타고 건너가자고 말씀하셨을까? 목적지가 어디인지 본문은 정확하게 밝히지 않고 있다. 하지만 추축컨데 예수님은 지금 우리들을 피해서 한적한 곳으로 가기를 원하셨을뿐만 아니라 또한 자신의 사역의 지경을 확장하려고 건너편으로 가시고자 했던 것으로 보인다.
36절) 예수님은 앞서 배에 올라가셔서 무리들을 향해 가르치셨다.(4:1) 본문에서 보건데 예수님은 지금 그 자리를 떠나지 않은 상태에서 그배를 그대로 이용해서 건너편으로 이동하신 것이다.
37절) 실제로 갈릴리 호수는 수면이 지표면보다 낮은 상태로 산에 둘러싸여 있는데 강한 바람이 불면 풍랑이 매우 강해진다.
38절) 배로 이동하는 동안 예수님께서는 고물(선미)에서 베게를 베고 주무셨다. 그런데 이때 제자들이 예수님을 깨웠다. 그들이 감당할 수 없는 강력한 풍랑으로 인해서 두려움 가운데 예수님께 도움을 청한 것이다. 이렇게 흔들리는 배 안에서 예수님이 잠드셨다는 것은 그분이 계속되는 일정과 무리들을 향한 가르침으로 인해서 매우 피곤하셨기 때문이다. 본문은 예수님의 인성을 우리에게 명백하게 보여준다. 뿐만 아니라 제자들중에 어부들이 많았는데 배를 타는 것에 전문가인 제자들조차 두려워 떠는 상황에서 주님은 평안가운데 쉬고 계셨던 것이다.
- Not a few have compared the sleeping of Jesus and Jonah. It is, however, a mere coincidence and in no way implies that the story is modeled upon that of Jonah or a passage in Psalms, such as 89:9; 106:9; or 107:23–25. Jesus’ sleeping does suggest confidence in God (cf. Ps 3:5; 4:8; Prov 3:24). Furthermore Jesus’ sleeping is one of many indications in Mark of his humanity. The disciples’ question strongly rebukes Jesus and is another example of Mark’s candor, which Matt 8:25 and Luke 8:24 tone down. Note Moffatt’s rendering: “Teacher, are we to drown, for all you care?” The verse contains the first of twelve times Jesus is addressed or described as “Teacher” (also 5:35; 9:17, 38; 10:17, 20, 35; 12:14, 19, 32; 13:1; 14:14). The similar term “Rabbi” is used in 9:5 (10:51, “Rabboni” in Greek, but not the NIV); 11:21; 14:45. The verb “to teach” is used with reference to Jesus fifteen times (see the references in the comments on 1:21). Obviously Mark emphasized that Jesus was an authoritative teacher. Even so, it is doubtful that “Teacher” should be treated as a Christological title in the same way that “Son of God” or “Son of Man” are.
NIV New International Version
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 87.
39절) 예수님께서 깨셔서 바람을 꾸짖으시며 바다를 향해서 “잠잠하라. 고요하라.”라고 말씀하셨다. 이에 말씀하신대로 바람이 그치고 매우 잠잠해졌다. 본문에 꾸짖다. 고요하라라는 단어는 앞서 1:25절에서 귀신을 쫓으실때 이미 사용하신 표현이다. 고요하라(be still)이라는 표현은 ‘페피모소’라는 헬라어로 재갈을 물리다라는 의미를 지닌다.
- Jesus displays his divine power over nature. In the OT, God calms the waves (Job 12:15; Ps. 33:7) and the storm (Job 28:25; Ps. 107:25–30; Amos 4:13). Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1901.
40절) 예수님께서는 풍랑을 잔잔하게 하시고 나서 제자들에게 “어찌하여 이렇게 무서워하느냐 너희가 어찌 믿음이 없느냐?”라고 말씀하신다. 이는 지금 제자들의 반응을 볼때 예수님의 능력을 믿음으로 평안과 안정감을 누린 것이 아니라 무서워하고 두려워했다는 것을 알 수 있다. 결국 제자들의 믿음 없음은 그들로 하여금 두려움에 빠지게 한 것이다. 반대로 우리가 우리가 믿는 하나님, 예수님에 대한 온전한 믿음을 가질때에야만 비로소 풍랑속에서도 평안을 누릴 수 있게 되는 것이다.
41절) 제자들이 심히 두려워하면서 서로 “그가 누구이기에 바람과 바다도 순종하느가?”라고 물었다. 이는 이 이적을 목격했음에도 불구하고 지금 그들에게는 온전한 믿음이 없었다는 것을 말한다. 마가복음 전체를 통해서 볼때 예수님의 죽음과 부활이전에 제자들은 여전히 예수님이 진정 누구이신지에 대한 올바른 이해가 없었던 것으로 보인다. 지금 제자들의 두려움은 예수님에 대한 온전한 이해에서 오는 경외라기 보다는 이러한 신적인 능력을 발휘하시는 것에 대한 두려움이었다.
본문은 자연도 주님의 능력앞에 순종하는 것을 보여주며 또한 주님께서 당신의 사람들을 보호하고 돌보신 다는 사실을 우리에게 보여준다.
앞서 예수님께서 놀라운 가르침을 펼치시고, 문둥병을 고치시고, 죄사함의 권능을 보이실 뿐만 아니라 자신의 대적자들과 변증하시는 것을 보여주셨다. 또한 귀신들린 자를 고치시고 다양한 비유로 가르치셨다. 하지만 그럼에도 불구하고 여전히 제자들은 그분이 누구이신지에 대한 올바른 믿음을 가지고 있지 못한 것이다. 앞서 다른 이적과의 다른 점은 이 주님의 능력을 보고 제자들이 두려워했다는 것이다. 앞서 2:12에서는 병고침의 이적 이후에 하나님께 영광을 돌렸다. 예수님께서 함께 하심에도 불구하고 두려워하는 제자들의 모습은 지금 그들이 예수님에 대해 가지고 있는 믿음, 이해가 잘못되어 있다는 것을 깨닫게 해준다. 우리들도 많은 것들을 배우고 경험하고 행한다고 할 지라도 우리가 감당할 수 없는 두려움에 직면하게 될때 우리의 믿음의 방향과 크기가 어떠한지를 깨닫게 될 것이다.
- At this point in the development of the story none of Jesus’ followers understood who he was. They had seen his dynamic teaching (1:21–28), witnessed his power to heal the worst of diseases (1:40–45), heard him claim to be the Son of Man with power on earth to forgive sin (2:10), watched him confound his enemies (2:23–28), received authority to cast out unclean spirits (3:15) and learned his parables (4:1–34). Yet his claim to be the Son of Man must have been confusing since there is no reference in the Old Testament to the Son of Man appearing on earth. He is an eschatological figure who appears only at the end of history. Furthermore, nowhere in the Old Testament is the Son of Man ever associated with the Messiah or the Son of God. And as far as their new authority is concerned, it was a power the Twelve had yet to test. To expect the disciples to understand who Jesus was is stretching things a good deal.
What then did Jesus expect of them? His rebuke in 4:40 indicates that faith is the issue. But if their fear is not to be undervalued and if it is too early to expect them to perceive Jesus’ identity, then what does it mean to believe? Doubt, which is usually cast as the opposite of faith, is not part of this story, nor does it appear in the following accounts. In fact, in the miracle stories of 4:35–5:43 the opposite of faith is always fear. This is no small distinction. It is common to affirm, for instance, that faith is necessary in order to see or experience a miracle. That idea is consistent to some extent with the notion that doubt is the opposite of faith. In the account of Jesus’ calming the storm, however, the disciples were rescued by a miracle even though they lacked faith. If fear is the opposite of faith, how do we believe?
There is a new kind of tension in this pericope. The earlier miracles contained seeds of conflict that matured into intractable opposition. Here, however, there is a lot of tension, but neither the teachers of the law, the leaders of the synagogues nor the traditions of the people are anywhere in evidence. The tension in this event is between Jesus and his own followers. Their fear of death and his undisturbed sleep generate the conflict. Jesus slept unconcerned, while they bailed furiously in fear of their lives.
Unlike the earlier miracles, this one has two focal points. The first one is consistent with all the earlier accounts in that it demonstrates the power of the kingdom of God. When Jesus rebuked the sea and commanded the wind to be silent, he revealed a new aspect about the kingdom of God. He spoke to the storm as though it were a demonic power (Guelich 1989:267). As he had already demonstrated his authority over the demonic powers in people, here Jesus revealed his authority over the demonic or chaotic in nature.
That much is clear when he rebuked the wind. That rebuke is followed by a second one, and the abrupt words he spoke to his disciples signal two fundamental changes in the form of the miracle story. Instead of ending on a note of praise, as the healing of the paralytic did (2:12), this one ends in fear. The disciples were terrified, even more afraid after Jesus spoke to them than they had been during the storm. Terrified they asked: Who is this? Even the wind and the waves obey him! The account of this miracle does not have a conclusion that resolves all the points of tension. In fact, if we take the comment that Jesus accompanied them just as he was, in the boat (4:36) as an indication of the disciples’ settled view of Jesus, there is more confusion and less resolution at the end of the story than at its beginning.
Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 101–102.
본문, 풍랑을 진압하시는 이 장면또한 비유로 해석할 수 있지 않을까? 예수님은 지금 이 두려움의 상황속에서 자신의 신성을 보여주실 것에 대한 계획조차 가지고 계셨던 것은 아닐까? 저편으로 건너가자 하신 이유가 많은 무리들을 떠나는 것만이 아니라 자신을 따르는 무리들에게 자신이 누구인지를 좀더 명확히 보여주시고자하는 이유가 있지 않았을까??
- If the miracles are parables, we have an answer to the question of what Jesus expected of the people in the boat with him. It was on the basis of his word, let us go over to the other side, that they found themselves in this predicament. Jesus expected them to ask something like the question in 4:10. That is to say, he did not expect them to leap over their fear and confusion to confess him as Messiah and Son of God. He expected them to ask him what to do or how to pray or where they could turn. That was the kind of thing they did when they asked him what his parable meant, but fear had turned their faith into sarcasm. The question don’t you care if we drown? is not the stuff of faith—it is an accusation. Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 103.
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