JESUS STILLS THE RAGING STORM, PART 2

The narrative of the calming the sea by our Lord continues with His reprimanding of the disciples.

Luke 8:25: And He said to them, “Where is your faith?” They were fearful and amazed, saying to one another, “Who then is this, that He commands even the winds and the water, and they obey Him?”

After restoring calm to the sea and wind, Jesus admonished His disciples: “Where is your faith?” Only in Matthew 8:26 does our Lord reproach them prior to calming the storm: “Why are you afraid, you men of little faith?” The reason Our Lord questioned their faith is because they failed at the height of the storm to comprehend exactly who Jesus Christ was; proving their failure to fully understand the plan and program that God had for our Lord. What faith they lacked was not in His ability to save them, as if the elements were out of His control, but they were unable to think rationally and to apply the truth they knew to their situation. Instead they considered Jesus to be a “pawn of chance,”1 that His divine mission would fail and He along with themselves were to be victims of the storm—even though He had already expressed confidence upon reaching “the other side of the lake” (Luke 8:22).

However, this storm on the sea did lead the disciples to ask the right question: Who then is this?2 This shows “not only their amazement but also the slowness of their apprehension of the ‘Master’s’ true identity.”3 Yet, isn’t it incredible that they should be amazed and marvel at the demonstration of our Lord’s power? For after all, they had witnessed our Lord’s miraculous accomplishments of healing (Mark 1:40–42; 2:3–12; Luke 6:18–19) and raising the dead (Luke 7:12–15).

So why then are they now amazed? Little faith!

A Little Goes a Long Way

A little goes a long way is an old adage that asserts that only a small amount of something is needed to accomplish an objective. This may be true with salt and garlic in food preparation, but it is not so with the knowledge of biblical truth in the believers’ preparation for the practice of their faith.

Too many passages of Scripture maintain the fact that for believers to advance and function in their spiritual lives that they require an extensive knowledge of God’s Word. The apostle Paul reminds us that Scripture is designed to ensure that the advancing believer is “accurately handling the word of truth” (2 Timothy 2:15) and of vital importance, “so that the man of God may be adequate, equipped for every good work” (2 Timothy 3:16-17).

Also, it is the apostle Peter who urges his readers to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). Peter also advised:

Like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation. (1 Peter 2:2)

The milk of the word consists of the basic truths of salvation and is only the beginning phase in the instruction of our faith in Christ. The writer to the Hebrews explains:

 For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant. But solid food is for the mature, who because of practice have their senses trained to discern good and evil. (Hebrews 5:13–14)

Summary

Is it possible to even consider that all of us would have acted differently than the disciples under the frightening circumstances that confronted them? Perhaps some of us may respond differently and correctly; however, more than likely not all of us.

We should evaluate the manner in which we react to the other “storms” of life that we encounter: the loss of health; the loss of loved ones; the stress of family; the pressure of the job. Are we solely relying on our doctor for our health? Are we depending on the pastor during personal loss? Do we seek to escape the family and the job to merely ease the pressures of life?

What can be reasonably concluded is that in the 21^st Century we will never be in a capsizing boat in the midst of a storm with the Lord Jesus Christ physically present. So before the storms of our life descend upon us, we need to consider some essential questions: where is our faith? and what is the content of our faith? For the content of our faith is critical for a Christian’s life to function productively. The apostle Paul explanation to the Colossians is pertinent for all believers today.

For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God. (Colossians 1:9–10)

It is imperative that we recognize Paul’s emphasis upon how spiritual wisdom, understanding and increasing in the knowledge of God are the essential aspects for the believers’ effective manner of living: to bear fruit of good works and to please Him (cf. 1 John 3:22; Hebrews 13:21).

If our faith to overcome the storms of life is placed in anyone other than Jesus Christ, we may be in a sinking ship. If the content of our faith lacks the absolute confidence of God’s promise: “I will never desert you, nor will I ever forsake you” (Hebrews 13:5), then expect before long to be bailing out water.

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[1] Carson, D. A. (1984). Matthew. In The Expositor’s Bible Commentary: Matthew, Mark, Luke (F. E. Gaebelein, Ed.). Grand Rapids, MI: Zondervan Publishing House 8.216.

[2] Marshall, I. H. (1994). Luke. In, New Bible Commentary: 21st Century Edition (4th ed.) (D. A. Carson, R. T. France, J. A. Motyer, & G. J. Wenham, Eds.). Leicester, England; Downers Grove, IL: Inter-Varsity Press, p. 994.

[3] Liefeld, W. L. (1984). Luke. In The Expositor’s Bible Commentary: Matthew, Mark, Luke (F. E. Gaebelein, Ed.). Grand Rapids, MI: Zondervan Publishing House,  8.911.

 

JESUS STILLS THE RAGING STORM, PART 1

The biblical narrative of Jesus calming the storm has intrigued and captivated children and adults. This was not a miracle as such, but a demonstration of His almighty powers. Still, apart from the supernatural nature of our Lord’s taming of the sea and wind, there is an additional element of this incident to be considered.

This event is recorded only in the synoptic gospels—Matthew (8:23–27), Mark (4:35–41) and Luke (8:22–25); John does not comment on this incident. Matthew includes it following our Lord’s healing of leprosy, paralysis, disease (8:1–17), whereas it follows His parable teachings in Mark (4:1–34) and Luke (8:4–18). There is one other instance of His power over a turbulent sea when Jesus walked on the water: Matthew 14:22–33; Mark 6:45–51; John 6:16–21.

This study will follow Luke’s version, incorporating details from the accounts of Matthew and Mark.

Luke 8:22: Now on one of those days Jesus and His disciples got into a boat, and He said to them, “Let us go over to the other side of the lake.” So they launched out.

At the outset, this verse provides the key note to be considered for the entire passage: that our Lord from the beginning had declared with full assurance a successful seafaring trip.

Luke 8:23: But as they were sailing along He fell asleep; and a fierce gale of wind descended on the lake, and they began to be swamped and to be in danger.

The fierce gale of wind was a typical occurrence on the Sea of Galilee; it was literally a furious storm like the force of a hurricane.1 It is described in Matthew 8:24 as a “great storm on the sea.” From the Greek word for storm seismos (σεισμός) we get our English words “seismic” and seismology, the study of earthquakes. Bruce describes this as “an earthquake of the sea, the waters stirred to their depths by the winds.”2

Note that prior to Luke’s description of the storm, Jesus fell asleep and remained asleep during these frightful weather conditions. A dramatic contrast is presented here: our Lord sleeping peacefully as the furious storm rages and despite the fact that some of these disciples were experienced sailors, they are terrified and panicking. Some might contend that there is nothing unusual about our Lord being able to sleep in the midst of a violent storm since He is God. Yet sleeping indicates an aspect of His humanity. Thus, if He could sleep peacefully, we too can have that type of tranquility during the storms of life.

Next, they began to be swamped and in danger. Matthew relates the idea of being swamped by stating “the boat was being covered” (8:24), indicating that the waves were rising above and into the boat. Thus, they indeed were in danger—their lives were in jeopardy.

Luke 8:24: They came to Jesus and woke Him up, saying, “Master, Master, we are perishing!” And He got up and rebuked the wind and the surging waves, and they stopped, and it became calm.

Now it is with intensity they awaken our Lord: “Master, Master!” In Mark 4:38 they address Him as teacher (Rabbi) and in Matthew 8:25 they address Him as Lord. Which is correct? Most likely all of them, some cried different names, but the idea is that their intention was to wake up Jesus—their Lord, Teacher, Master.

Luke records that they cried “we are perishing!” However, Mark 4:38 records a less respectful outcry: “Do You not care that we are perishing?” Obviously, they believed they were in dire straits, that this was an impending catastrophe. Lenski rightly observes an astounding fact that “these are experienced sailors who now turn their prospect of survival on a former carpenter.”3 And having been witnesses of the divine power of Jesus Christ, they now recognize that at this moment He is their only hope.

Our Lord immediately got up and rebuked the storm and calm was restored. His rebuke was a spoken command recorded only by Mark (4:39): “Hush, be still.” It is not difficult to perceive how this is reminiscent of the historical account in Genesis 1, when God spoke and called forth into creation light, water, earth, vegetation, heavenly orbs, sea creatures, animals and mankind. By the rebuking of the violent storm, our Lord demonstrated His deity, having authority over all of creation.

To Be Continued...

What will be examined in the next post is the reason our Lord’s disciples became frightened and panicked despite the fact they were in the presence of the One who controls the universe. For the apostle Paul precisely proclaimed this about our Lord when he wrote that “all things have been created through Him and for Him. He is before all things,4 and in Him all things hold together” (Colossians 1:17-18).

This demonstration of Our Lord’s mastery over the storm is not simply a nice Sunday school story, but instead it is an actual event that took place in history and included in Scripture for our instruction. We will do well to examine all the aspects of this lesson and its implication for our advance in our life of faith in Jesus Christ.

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[1] Liddell, H. G. (1996). In A Lexicon: Abridged from Liddell and Scott’s Greek-English Lexicon. Oak Harbor, WA: Logos Research Systems, Inc, 462.

[2] Bruce, A.B. (1990). In The Expositor’s Greek Testament (Nicoll, W. Robertson, Ed.), Grand Rapids, MI: Eerdmans, 1.143.

[3] Lenski, R.C.H. (2001). Commentary on the New Testament, Peabody, MA: Hendrickson, 3.464.

[4] “Before all things” refers to His eternal existence (John 1:1; 1 John 1:1).

 

THE BELIEVERS' PROTECTOR — 1 JOHN 5:18

 Verse 18: We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him. [ESV]

 

The first part of this verse was discussed in the previous post directing the believer that they are not to keep on sinning, that they should avoid every inducement to sin in thought, word and deed and to firmly resolve not to sin.

The Believers’ Protector

Next, John asserts that we have a protector: He who was born of God. What he is presenting is a precise reference to the Lord Jesus Christ: “the only begotten from the Father” (John 1:14); “His only begotten Son” (John 3:16, 18; 1 John 4:9). This is John’s affirmation of the unique person of Jesus Christ—both God and man; and his unrelenting opposition to the Gnostic heresy, a heresy which continues even today, alleging that Our Lord was merely a “good man” thus denying His deity.

Jesus Christ continuously keeps him, the believer, by watching over and guarding1 him during his life on earth. How exactly does He accomplish this? First, by keeping the believer eternally secure:

And I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. (John 10:28)

But He also keeps the believer from the power of the evil one. Who is the evil one? The Greek word for evil (poneros) in our passage means evil in an active sense “which corrupts others, evil–disposed, malevolent, malignant, wicked.”2 By a comparison of the Parable of the Sower in the gospel accounts of Matthew, Mark and Luke, it can be established that he is none other than Satan.

“When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road.” (Matthew 13:19)

“These are the ones who are beside the road where the word is sown; and when they hear, immediately Satan comes and takes away the word which has been sown in them.” (Mark 4:15)

“Those beside the road are those who have heard; then the devil comes and takes away the word from their heart, so that they will not believe and be saved.” (Luke 8:12)

We find that Matthew uses this same word that John does, but in the parallel passages Mark uses Satan (Satanas) and Luke uses devil (diabolos). In these gospel passages the inspired authors each used a different Greek word to describe the active wickedness of Satan. Evil doesn’t come from nowhere or from something inanimate; it originates from this one person who is actively antagonistic and opposed to the God of the universe: Satan.

The Aim of the Evil One

The evil one’s intention is not to achieve “a mere superficial touch”3 but rather to secure a firm grasp. But since he cannot snatch the believer out of Our Lord’s hand (John 10:28-29), he will do all that he can “to sever the vital union between Christ and the believer”4  by destabilize believers with false teachers and heretical doctrines.

As the believer’s protector, Our Lord prayed to His Father just prior to His death to keep (protect) His disciples from the evil one, Satan.

 “I do not ask You to take them out of the world, but to keep them from the evil one.” (John 17:15)

He then specified the manner by which they should be protected, praying: “Sanctify them in the truth: Your word is truth” (John 17:17). The word sanctify implies “the separation of the believer from the world in his behavior—by the Father through the Word.”5

In the same context, prior to when Jesus offered this prayer, He had forewarned the disciples that “Satan has demanded permission to sift you like wheat” (Luke 22:31). The sifting of wheat is the process of separating the choice grain from the chaff, the worthless coating over the seed. Our Lord was predicting how the disciples will be tested when Satan sifts them, meaning to agitate and establish by trials and afflictions6 to determine if they are truly “of the truth” (1 John 3:19). For their response to testing ought to be a complete reliance upon their faith, a resting upon the truths of God’s Word that they have been taught. If the testing causes them to fall to pieces, then it will prove that they are abysmally lacking in biblical truth—a condition as worthless as chaff.

In Luke 22:32, Jesus further requests of the Father that “your faith may not fail.” The word faith refers to “that which is believed, body of faith or belief, doctrine.”7 For it is the knowledge of the doctrines of God’s Word that empowers the believer to overcome all trials and testing. When we consider how our Lord interceded for His disciples that their faith would not fail them, we can be assured that in His present ministry today at the right hand of God He “also intercedes for us” (Rom. 8:34; Heb. 7:25).

It is imperative that we who believe in Jesus Christ, should understand that Scripture is the only source of absolute truth; designed by God to enable us to distinguish the error of false teachings instigated by the evil one.

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[1] Thomas, R. L. (1998). τηρέω. In New American Standard Hebrew-Aramaic and Greek Dictionaries. Anaheim: Foundation Publications, Inc., G5083.

[2] Zodhiates, S. (2000). πονηρός. In The Complete Word Study Dictionary: New Testament. Chattanooga, TN: AMG Publishers, G4190.

[3] Robertson, A. T. (1933). Word Pictures in the New Testament. Nashville, TN: Broadman Press, 1 John 5:18.

[4] Vine, W. E., Unger, M. F., & White, W., Jr. (1996). ἅπτω. In Vine’s Complete Expository Dictionary of Old and New Testament Words (Vol. 2, p. 638). Nashville, TN: T. Nelson, 2.638.

[5] Vine, W. E. (1996). Collected Writings of W.E. Vine. Nashville, TN: Thomas Nelson.

[6] Zodhiates, σινιάζω, G4617.

[7] Arndt, W., Gingrich, F. W., Danker, F. W., & Bauer, W. (1979). πίστις. In A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, p. 664.

 

© 2026 David M. Rossi
 

TO FIRMLY RESOLVE NOT TO SIN - 1 JOHN 5:18

Verse 18: We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him. [ESV]

As John begins to close his epistle, the next 3 verses open with the single Greek word we know. John is reviewing what we have learned from his instruction. He previously emphasized the believer’s practice of righteousness (2:29; 3:7, 10) instead of the practice of sin and lawlessness (3:4, 8, 9). Further, differentiating “between the occasional lapse and habitual sin or a continuous sinful state”1 (5:16–17). However, verse 18 is not specifically a reference to sin leading to death as was cited in verse 16.

Does Not Sin 

The opening phrase is both logical and declarative. Logical, because at the moment a person believes in Christ they are born of God and are immediately in an abiding relationship with Him and thus it is impossible for them to sin. And since all their sins have been judged, they are now in a right-relationship with the Father. As a declarative statement, it is God’s objective for the believer to have continuous abiding fellowship with Him that is not interrupted by sin.

However, no believer is able to lead a perfect life as did Our Lord. Still, it is not God’s ideal standard that believers involve themselves in sin or to regard sin indifferently. This verse expands upon John’s instruction in chapter 1 concerning our fellowship “with the Father, and with His Son Jesus Christ” (1:3). The word fellowship means “an association involving close mutual relations and involvement.”2 It is the essential aspect of our abiding in Him. To sin is to “walk in darkness” (1:6); hence, the converse is to “walk in the Light” and have fellowship with Him (1:7).

Therefore, John is declaring a biblical principle that everyone who is born of God ought to personally embrace and observe: to firmly resolve not to sin. This implies the avoidance of every inducement to sin in thought, word and deed. For our responsibility before the Lord is twofold: that at all times we should be alert to personal sin during our moment-by-moment walk of faith and that we should be determined to maintain an abiding fellowship with the Lord in the sphere of His love relationship. Mindful that we are not alone in our endeavor to overcome temptations to sin as the writer to the Hebrews explained:

For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted. (Hebrews 2:18)

Ryrie makes a relevant observation, that Our Lord’s temptations “were designed to sidetrack Him in the purpose of His coming to earth.”3 Thus, temptation and sin is the evil one’s ploy intended to distract us from God’s plan for our lives.

Our Defense

So what should be our defensive position against temptation and sin? The apostle Peter instructs us:

Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. (1 Peter 5:8 ESV)

The idea of being sober-minded does not imply being free from alcoholic intoxication; for the Greek noun is used in the New Testament figuratively to be free from confusion, distraction and be self-controlled.4 Peter also advises the ideal means to maintain watchfulness to the “schemes of the devil” (Ephesians 6:11ESV) is to “resist him, firm in your faith” (1 Peter 5:9 ESV). For our faith should be comprised of sound biblical teachings. So that the greater our knowledge and understanding of God’s Word, the more we will become alert to temptations and enable us to resist sin. Thus we will attain a vital objective of our Christian life: to achieve consistent fellowship with Him and to “do the things that are pleasing in His sight” (1 John 3:22).

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[1] Waugh, R.M.L. (1953). The Preacher and His Greek Testament, London: The Epworth Press, p. 46.

[2] Louw, J. P., & Nida, E. A. (1996). Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1.445.

[3] Ryrie, C. C. (1995). Ryrie Study Bible: New American Standard Bible, 1995 update. Chicago: Moody Press, p. 1947 note.

[4] Arndt, W., Gingrich, F. W., Danker, F. W., & Bauer, W. (1979). In A Greek-English Lexicon of the New Testament and other early Christian Literature. Chicago: University of Chicago Press, p. 538.