1 Commentary

1.1 Job 38:1-11

Job 38:1 Then the L ORD answered – How often do we wish that the L ORD would
do the same for us? What does this common need to know the answers to
our questions say about us?

Job 38:2 Who is this that darkens counsel by words without knowledge? – The
L ORD’s answer to the questions posed by Job and us, is frightening. The
accusation is that we speak but we do not know what we are saying.

Job 38:3 Gird up your loins like a man, I will question you – Turnabout is fair
play. Be a man and answer the L ORD.

Job 38:4 Where were you – The start of this next question show that we literally
lack the understanding to even think about asking the questions. We do not
stand under these items and because of this, we cannot see them from all
sides. Thus, we lack the proper perspective to ask and to answer questions.

Job 38:5

Job 38:6

Job 38:7

Job 38:8

Job 38:9

Job 38:10

Job 38:11

1.2 Psalm 107:1-3, 23-32

Psalm 107:1 O give thanks to the L ORD, for he is good; for his steadfast love
endures for ever. – This first line sets the theme for Psalm 107. The L ORD
deserves praise and gratitude because of who the L ORD is.

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Psalm 107:2 Let the redeemed of the L ORD say so – Those people who have been
bought with a great price need to tell the world what the L ORD has done for
them.

Psalm 107:3 gathered in from the lands, from the east and from the west, from
the north and from the south – The L ORD’s work of salvation is not limited
to any specific area of the world.

. . . The missing verses discuss the time Israel spent in the wilderness, the inability
of men to praise the L ORD, the punishment of those who rebel against the
L ORD, an how the L ORD saves those who call upon Him.

Psalm 107:23 Some went down to the sea in ships – It appears that this verse and
the next bring to mind the story of Jonah and Jesus stilling the sea.

Psalm 107:24 they saw the deeds of the L ORD – Even where chaos rules, the
L ORD works. This idea still holds even though the word used for sea is
θάλασσα rather than the waters of chaos (ὕδωρ) found in Genesis.

Psalm 107:25

Psalm 107:26

Psalm 107:27 were at their wits’ end – The men do not call unto the L ORD until
they exhaust every other option.

Psalm 107:28

Psalm 107:29 he made the storm be still, and the waves of the sea were hushed.
– The Word of the L ORD has power over creation and that we do not under-
stand.

Psalm 107:30

Psalm 107:31 Let them thank the L ORD for his steadfast love, for his wonderful
works to humankind. – This is the work of humanity.

Psalm 107:32 Let them extol him in the congregation of the people, and praise
him in the assembly of the elders. – The witness of the men needs to be
given in the temple and before the wise.

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1.3 2 Corinthians 6:1-13
2 Corinthians 6:1 we urge you also not to accept the grace of God in vain – It
seems that Paul is arguing that we should not receive (δέχομαι) God’s grace
without thought (κενός).

2 Corinthians 6:2 now is the day of salvation – The act of saving that has hap-
pened in the past is also occurring for you today.

2 Corinthians 6:3 We are putting no obstacle in anyone’s way – There are no

stumbling blocks (προσκοπή) or put more bluntly, no cases of sin, that might
cause someone to stay away from Jesus.
so that no fault may be found with our with our ministry – Literally, in order
(ἵνα) that the service (διακοναί) may not be blamed (μωμάομαι).

2 Corinthians 6:4 we have commended ourselves – Our actions have shown the
faith that God has given us. Nothing has happened that will prove to you
that we are not worthy of being your servants.

2 Corinthians 6:5

2 Corinthians 6:6

2 Corinthians 6:7

2 Corinthians 6:8

2 Corinthians 6:9

2 Corinthians 6:10

2 Corinthians 6:11 We have spoken frankly to you Corinthians – The Greek reads
“Our mouth is open to you” (τὸ στόμα ἡμῶν ἀνέῳγεν πρὸς ὑμᾶς).
our heart is wide open to you. – In the Greek, the word translated as heart
it καρδία. Is Paul referring to the Jewish concept that the heart is the seat of
knowledge and reason? In other words, is Paul telling the congregation at
Corinth that his mind is completely open.

2 Corinthians 6:12 There is no restriction in our affections, but only in yours.

– The Greek reads “You are not cramped by us but you are cramped in
your own stomach” (οὐ στενοχωρεῖσθε ἐν ἡμῖν στενοχωρεῖσθε δὲ ἐν τοῖς

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 σπλάγχνοις ὑμῶν). In other words, “It is nor our feelings that are troubling,
it is your upsetting feelings.”

2 Corinthians 6:13 open wide your hearts also – The Greek does not contain
the word for heart it reads “widen also yourselves” (πλατύνθητε καὶ ὑμεῖς).
This extra insertion of hearts along with the allusion to feelings in verse
12 makes it seem that Paul is arguing that emotions only are involved in
this discussion. That is not the case. There is an intellectual difference be-
tween the two parties and the Corinthians cannot move from where they are
located.

1.4 Mark 4:35-41

Recall that just before this account, Jesus asks a question of comparison. What
is the Kingdom of God like (Mark 4:30)? The answer is rather surprising. Rather
than selecting something strong and noble like the cedars that grow year after year
(Ezekiel 17:22-23), Jesus identifies heaven with an insignificant annual plant, the
mustard (Mark 4:31).1 This answer by Jesus might give us some insight on the
way that the church is to function here on earth.
This is the first crossing of the “Sea of Galilee” from the land of the Jews into
that of the Gentiles and it comes as a turning point in the narrative.2 Both in the
land of the Jews and the Gentiles, Jesus heals, feeds, and casts out daemons.3 The
difference between the two locals is that He does not face opposition from the
religious leaders.4
The ability to control the see in the Old Testament is a sign of God (Psalm
89:8-9, 106:8-9; Isaiah 51:9-10)5 The storm also functions as a metaphor for evil
(Psalm 18:16, 69:2; 69:14-15).6 No matter what happens during the storms of life,
believers should trust in the L ORD (Isaiah 43:2; Psalm 46:1-3).7
SALM 46 1 God is our refuge and strength, a very present help in trouble.
P 2
Therefore will not we fear, though the earth be removed, and though the
1
Kathryn Vitalis Hoffman and Mark Vitalis Hoffman, ‘Question Marks and Turning Points:
Following the Gospel of Mark to Surprising Places’, Word & World, 26 (2006):1, p. 72.
2
John R. Donahue, S.J. and Daniel J. Harrington, S.J.; Idem, editor, The Gospel of Mark,
Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press, 2002), p. 160.
3
Ibid.
4
Ibid.
5
Ibid.
6
Ibid.
7
Ibid.

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mountains be carried into the midst of the sea; 3 Though the waters thereof roar
and be troubled, though the mountains shake with the swelling thereof. Selah.
(KJV)
This portion of Mark is almost a “paraphrase” of Psalm 107:23-32.8 (This is
the Psalm assigned for the day.) Note that Canaanite creation stories have a tale
where the sea is defeated by a storm god.9

Mark 4:35 On that day, when evening had come – The storm might be more
frightening at night.
Let us go across to the other side. – It is not a particularly long trip from
one side of the lake to the other because distance is only four and one-half
miles.10
From the small number of commentaries that I have seen on this text it is
interesting to note that they do no say much about the command by Jesus to
go to the other side where the Gentile (wild things) are.

Mark 4:36 they took him with them in the boat, just as he was – It is interesting
that the author of Mark, who is sparse with his words, gives us this detail
that Jesus does not prepare for the journey.
The boat typically would have been about 26 feet long, 8 feet wide, and
been able to carry 12 to 15 people.11
The phrase just as he was might refer to the location in the boat from Mark
4:1-2.12
Other boats were with him. – We never hear what happens to these boats
and their crews. Maybe the crowd followed.13

Mark 4:37 A great gale – The Greek reads λαῖλαψ μεγάλη ἀνέμου (fierce wind-
storm) and it implies as “tornado-style whirlwind.”14
8
Donahue and Harrington, Mark, p. 160.
9
Ibid., p. 161.
10
Daniel J. Harrington, S.J.; Idem, editor, The Gospel of Matthew, Volume 1, Sacra Pagina,
(Collegeville, Minnesota: The Liturgical Press, 1991), p. 224.
11
Donahue and Harrington, Mark, p. 157.
12
Ibid.
13
Ibid., p. 158.
14
Ibid.

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 Mark 4:38 he was in the stern, asleep on the cushion – According to Nestle-
Aland’s note in the Greek New Testament and Powell, this seems to be an
allusion to Jonah 1:4-6.15
Later in Mark (Mark 13:34-37), Jesus speaks to a situation where the mas-
ter appears to be missing and He tells His followers that we must remain
faithful because we do not know the time He will return.
Jesus would typically be on the “raised afterdeck” and He would be on a
cushion that might also serve as ballast.16
Sleeping seems to indicate God’s protection (Proverbs 3:32-34; Psalm 3:5;
4:8; Job 11:18-19).17
Teacher, do you not care that we are perishing? – There are over one hun-
dred questions that are asked in the Gospel according to St. Mark and they
serve several purposes.18 They advance the dialog, they engage us in the
story, and they cause us to reflect on what is happening.19 In the milieu that
we live in, perhaps we need to consider the importance of the questions
because it has become more and more apparent that we do not have the
answers to many of life’s questions.20
Notice that the disciples question does not address the storm. They are used
to that and understand its causes and consequences. They do not know why
Jesus, who they have invested so much in, does not show some concern.21
The teacher not only controls the crowd but also the storm.22
There appears to be a severe and life threatening moment.23

Mark 4:39 He woke up – The Greek καὶ διεγερθεὶς implies that Jesus stands
completely up in the stern.24
15
Mark Allan Powell, ‘Echoes of Jonah in the New Testament’, Word & World, 27 (2007):2,
p. 158.
16
Donahue and Harrington, Mark, p. 158.
17
Ibid.
18
Hoffman and Hoffman, ‘Question Marks and Turning Points’, p. 69.
19
Ibid.
20
Ibid., p. 70.
21
Ibid., p. 73.
22
Donahue and Harrington, Mark, p. 158.
23
Ibid.
24
Ibid.

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 rebuked the wind, and said to the sea – This should be seen as a single
command.25
The Greek ἐπετίμησεν (verb ἐπιτιμάω) for rebuked can be found with rebuk-
ing daemons or evil spirits (Mark 1:25; 3:12; 9:25; 10:48) but it normally
does not mean exorcism.26
Paradoxically, here Jesus is in control but on the cross He is not since the
powers of death win.
Peace! Be still! – This is close to the command to the spirit in Mark 1:25.27
a dead calm – A direct contrast to the great storm.28

Mark 4:40 Why are you afraid? – Jesus asks a question that immediately puts us
on the defensive. The adjective δειλοί is more than fear and it also implies
a lack of courage.29
Have you still no faith? – !!! Faith in this Gospel is not just an intellectual
item, but also has action in the face of danger (Mark 5:34, 36; 9:23-34;
10:52; 13:21).30
Recall that the disciples have been chosen (Mark 3:7-12), granted a look at
the mystery of the kingdom (Mark 4:10-12) and learned from the Master
(Mark 4:34).31 Also note that οὔπω ἔχω πίστις (not hold faith) is not the
same as “no faith” (ἀπιστίαν) found in the Christ’s family (Mark 6:6) and
the faithless (ἄπιστος) generation in Mark 9:19 (both from ἄπιστος).32

Mark 4:41 And they were filled with great awe – More than likely, this refers to
realization that Jesus is God.33
25
Donahue and Harrington, Mark, p. 159.
26
Ibid., p. 158.
27
Ibid., p. 157.
28
Ibid., p. 159.
29
Ibid.
30
Ibid.
31
Ibid., p. 161.
32
Ibid.
33
Ibid., p. 159.

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References
Donahue, S.J., John R. and Harrington, S.J., Daniel J.; Idem, editor, The Gospel
of Mark, Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press,
2002).

Harrington, S.J., Daniel J.; Idem, editor, The Gospel of Matthew, Volume 1, Sacra
Pagina, (Collegeville, Minnesota: The Liturgical Press, 1991).

Hoffman, Kathryn Vitalis and Hoffman, Mark Vitalis, ‘Question Marks and Turn-
ing Points: Following the Gospel of Mark to Surprising Places’, Word &
World, 26 (2006):1, pp. 69–76.

Powell, Mark Allan, ‘Echoes of Jonah in the New Testament’, Word & World, 27
(2007):2, pp. 157–164.