WIND AND WAVE OBEY JESUS (MARK 4:35-41)

A Narrative Analysis

Gospel Narrative Analysis

THEO 312

By: Hector Roland Abouid Bandy

Course Instructor: Daniel Ayuch Ph.D.

Faculty of Theology
University of Balamand

January 27, 2012

Copyright 2012 Hector Rolando Abouid Bandy

All Rights Reserved

TABLE OF CONTENTS
INTRODUCTION

1. TEXT IN BILINEAR FORM

2. TEXTUAL CRITICISM AND TRANSLATION PROBLEMS

3. CONTEXT OF THE PERICOPE

4. PLOT

4.1 Technical Analysis of The Plot

4.2 Comprehensive Analysis of The Plot

10

5. THE CHARACTERS

12

5.1 Character Analysis: Characteristics and Functions

12

5.2 Character Portrayal Under The Narrators Scope

14

5.3 Actantial Scheme

16

6. THE SETTING

18

6.1 Temporal Setting

18

6.2 Geographical and Social Setting

19

6.3 Symbolic Setting

21

7. GENERAL COMMENTARY OF THE PERICPOE

23

8. INFLUENCE OF THE TEXT ON THE READER

25

CONCLUSION

27

LIST OF REFERENCES

28

Introduction
The Passage of Wind and Waves Obey Jesus (Mark 4:35-41) is an inspiring narrative,
which can captivate the mind and hearts of those who read it due to its narrative richness
and message. Without a doubt, this narrative portrays a defiance against the laws of nature
by portraying the clash between Jesus and the wrath of nature. Nevertheless, Jesus comes
out of this confrontation being the better man.
The purpose of this paper is to analyze and interpret through the method of
narrative analysis this prolific narrative presented to us by Mark. Throughout this
analysis, I tend to use the methods and techniques that are put forward by this modern
approach of biblical text analysis. Then, having extracted the sufficient material and
information needed to establish a faithful interpretation of the text, I shall try to offer an
appropriate commentary of the pericope. To do this, I shall first take a look at the
manuscript versions in existence, hoping to abide my analysis on the most reliable text.
Then, I shall begin with an objective analysis of the context of the pericope in relation to
the Gospel, the plot and its elaboration, the characters that appear in the narrative, the
setting physical, temporal, and symbolical where the narrative takes place, and then
offer a general commentary on the messaged conveyed by the narrative obtained through
the narrative analysis approach. Last but not least, an observation will be done on the
influence that the pericope might have had on the reader.
My expectations are that by the end of this voyage I am able to produce and concoct
a flawless interpretation using the approach of narrative analysis, hoping that with
whatever outcome obtained, readers might be capable of having a clearer view of what the
narrator most likely intended to convey.

Text in Bilinear Form

35 a

b , c .

[And]1 He said to them on the same day, when evening had come: Let us cross over to the other side.2
36 a

b c ,

Now when they had left the multitude they took Him [just as] he was in the boat.
d

' .

And other little boats were also with Him.

37 a

, b ,

And a great windstorm arose and the waves beat into the boat,
c

.
so that the boat was already filling.

38 a

b :

But He was in the stern, sleeping on a pillow.

c

d e , ;

And they awoke Him and said to Him: Teacher do You not care that we are perishing?
39 a

b c ,

Then He arose, and rebuked the wind, and said to the sea:
d

, . e , f .

Hush! [Be silent!] And the wind ceased and it [became] greatly clamed.
40 a

, b ; ;

But He said to them Why are you so fearful? Have you still no faith?
41 a

, b ,

And they feared exceedingly, and said to one another:

c

Who can this be, that even the wind and the sea obey Him?

Words in [ ] are words missing or words that got lost in the English translation when compared to
the original Greek text. Words or phrases that have been changed by me in the English text (considering that
the NKJ version which I am basing myself upon is the closest to the original Greek text) are in italics. The
order of the verses might have changed also in order to follow a harmony with the Greek text.

Textual Criticism and Translation Problems

Before beginning with the actual analysis of the pericope, I wish to first clarify the

biblical text versions used both in Greek and English, the issues found in them, and the
solutions posed to such issues in order to have a more empirical result. For the Greek text,
I based myself on the 27th edition of the Greek New Testament (Nestle-Aland) BGT text.
For the English text, I chose the New King James Version (NKJV). It is believed to be the
closest most faithful translation to English from the original Greek text. Nevertheless,
before exposing the problems in translation, let us first begin with a textual criticism on the
Greek texts.
According to the Textual Commentary on the Greek New Testament by Bruce M.
Metzger, there seems to be only one slight problem pertaining the manuscripts when it
comes to the pericope of the calming of the tempest. The problem is found in v. 40b {A}:
b

; ;

Why are you so fearful? Have you still no faith?'

Other manuscripts show a variation to this phrase (see Nestle-Aland 101):

[A, C, 33

(f) sy(p).h]

[Why fearful are you therefore?

How much have you faith ]

[W (e q)]

[Why fearful are you therefore]

45vid

1.13

28(*). (s892c). 2542 pc | txt B

[Thus you are fearful? How much] D L 565. (579). 700. 892*. 2427 pc lat co]
It is certain indeed that other versions rather than ; ;
[Have you still no faith?] portray a less reproachful Jesus especially towards His
disciples. Have you still no faith? seems more of an ironic and reproachful way of
interrogating. It is as if Jesus were saying: is it possible that you have no faith yet?! The
[how much have you no faith] version could be understood as: its so
disappointing to see how much you lack faith, thus portraying a less condemnatory Jesus.
It seems as if the copyists preferred to soften this reproachful and reprimanding Jesus for a
slightly less critical Jesus with a subtler tone nevertheless sitll unsatisfied by the
disciples fear and lack of faith.

4
The fact of the matter is that the portrayal of a reproachful Jesus especially towards

His disciples resembles a narrative much more accurate to the marcan style of writing
(4:13;7:6,18-23;8:17,213). It is why I believe that the BGT version seems to be the most
faithful version. Finally, it is prudent to conclude this point with the words of Bruce M.
Metzger who states the following:
The reading adopted as the text has by far the best external support. The reading
(A C K II 33 al) seems to have arisen from a desire to soften somewhat
Jesus reproach spoken to the disciples. (Metzger 84)
When it comes to the version used in English for the analysis of this pericope, I
decided to abide by the New King James Version considering it is the most faithful to the
original Greek text. Nonetheless, there are still a couple of minor issues that were found in
translation or words that just simply got lost in translation which were changed. First of
all, in v. 35, the order of the verse was changed in order to match the Greek text. Instead of
beginning with Now when they had left the multitude, I began with He said to them on
the same day. In v. 36c, the addition just as He was has been done, which matches the
Greek text. In v. 37c, the word boat is completely missing. In v. 38b, the NKJV uses the
adjective asleep rather than the actual verb sleeping, which is what is found in the BGT.
Then, in v. 39d, Jesuss command to the seas [Be silent] is completely missing
too. Later on, in v. 39f, the NKJV says: and there was a great calm. The appropriate
translation into English should be: and it became greatly calmed. This latter one respects
the verb , thus respecting the phrase employed in the Greek text. One final yet very
important alteration to the translated NKJV is the one found in v. 40b. The NKJV presents
the subsequent translation: how is it that you have no faith? This translation seems to
follow the version, which was most probably taken from the
Byzantine text. Nevertheless, as mentioned before, the [have you still no
faith] translation seems the most appropriate and faithful to the original text to maintain the
marcan style in the pericope.

It is worth noticing that these last two verses (8:17,21) also have the exact same structure
found in v. 40: 17 ; ; [Do you still not perceive
nor understand? Is your heart still hardened?] (8:17); 21 ,
; [So He said to them: Do you still not understand?] (8:21)

Context of The Pericope

This pericope lies right at the end of Ch. 4, making it the last pericope in the section,

which helps shift to Ch. 5 starting a new narrative in a new scene [the country of the
Gadarenes 5:1]. Ch. 4 begins with placing Jesus by the Sea of Galilee (4:1). This same
setting the seashore will be the starting point of our pericope. Jesus had gotten in the
boat in order to teach to the multitudes, which where gathered along the seashore. There,
He spent the entire day with His disciples, teaching to the multitudes and then explaining
the parables to His disciples in private. It was not until later on that same day, when Jesus
decides to leave to the other side of the sea to the country of the Gadarenes, where He is to
bring about a set of miracles that somewhat defy nature (5:1-20,21-43;6:30-44,45-52,5356) just like calming the tempest.

Plot
In order to start our analysis on the plot, let us first view a narrative breakdown of the

pericope with a delimitation of the text. Then, an explanation will be given to the way the
plot is structured and how it evolves throughout the pericope. It is why the following
section will be divided into two different subsections: technical and comprehensive. The
first subsection presents an exposition of the technical analysis of the plot in the narrative,
which will be posteriorly explained in the comprehensive subsection.
4.1

Technical analysis of the plot

The following table (figure 4.1) shows a linear Greek/English segmentation of the

text with a text segmentation and delimitation of the plot structure based on the quinary
scheme, which was a development done by P. Larivaille to the Aristotelian plot concept
(see Marguerat and Bourquin 43):

7
35 a

[And] 5 He said to them on the same day,

b

when evening had come:

Initial Situation

Let us cross over to the other side.6

36 a

Now when they had left the multitude

b

they took Him

c

[just as] he was in the boat.

d

' .

And other little boats were also with Him.

Complication

37 a

And a great windstorm arose

b

and the waves beat into the boat,

c

so that the boat was already filling.

38 a

But He was in the stern,

Transforming Action

sleeping on a pillow.
c

And they awoke Him

d

and said to Him

e

, ;

Teacher do You not care that we are perishing?

4
Notice that the narrative and consequential verbs important to the development of the plot are
underlined.
5
Words in [ ] are words missing or words that got lost in the English translation when compared to
the original Greek text. Words or phrases that have been changed by me in the English text (considering that
the NKJ version which I am basing myself upon is the closest to the original Greek text) are in italics. The
order of the verses might have changed also in order to follow a harmony with the Greek text.

39 a

Resolution (Dnoument)

Then He arose,
b

and rebuked the wind,

c

and said to the sea:

d

, .

Hush! [Be silent!]

e

And the wind ceased

f

and it [became] greatly clamed.

40 a

Final Situation

But He said to them

b

; ;

Why are you so fearful? Have you still no faith?

41 a

And they feared exceedingly,

b

and said to one another:

c

Who can this be, that even the wind and the sea obey Him?
Figure 4.1

Having exposed the narrative breakdown of the text which displays the 5 stages of
the plot according to the quinary scheme as well as underlining the important narrative
verbs in the pericope, let us now view the actions of the plot and their consequent reactions
in order to better understand the movements that took place in the scene. The following
figure (figure 4.2) shows the actions/reactions caused by the verbs employed by the
narrator in the plot:

Action

Reaction

[Jesus] said

Initial Situation

[They] took [Him]

[Windstorm] arose

Complication

[NO REACTION]

- [Waves] beat

[Jesus] was sleeping

[Boat] was filling

Transforming Action

[Disciples] awoke [Him]

- [and] said

[Jesus] arose

Resolution

[NO REACTION]

- [He] rebuked

- [Wind] ceased

- [He] said

- [Sea] became [calm]

[Jesus] said

Final Situation

[Disciples] feared
- [and] said

Figure 4.2


4.2

10
Comprehensive analysis of the plot
The plot first begins with an opening statement said by Jesus let us cross to the

other side (v. 35c). This expression establishes the initial situation: Jesus wanted to reach
the other side of the Sea of Galilee. It also initializes the scenic movement because it
causes the following reaction: the disciples took Him in the boat. The complication begins
while midway to their destination. Nevertheless, it is important to note that the waters
seemed to have been completely calmed 7 prior to the complication, an assumption
formulated by the abrupt transition found between v. 36d [and other little boats where
with Him8 ] and v. 37a [and a great windstorm arose]. Therefore, arose (v.37a),
denotes the starting of the complication. It is also worth noticing that the action a great
windstorm arose does not yield to a direct reaction9. Instead, it has as a consequence the
action found in v. 37b: and the waves beat into the boat. This leads to a reaction: that of
the boat getting filled (v. 37c) with water. Meanwhile, the transforming action is a
movement that takes place by itself, isolated from any form of potential contrast that could
be established with any other section of the plot. Jesus was sleeping action and the
disciples awoke Him reaction, which consequently posed a rhetorical question out of
fear when they said: Teacher, do you not care that we are perishing? (v. 38e). This
guides the reader to the resolution: Then He arose (v. 39a); and as a consequence, He
rebuked the wind (v. 39b) which ceased (v. 39e); and said to the sea be silent (v.39d),
which became greatly calmed (v. 39f). This allows the narrator to restore the balance and
peace that was found prior to the complication the arising of the tempest. Finally, the
exposition of the final situation demonstrates an action that can be paralleled to the initial
situation: He [Jesus] said to them (v. 35a v. 40a). Both passages describe a
movement with Jesus saying something to the disciples. Then, the disciples feared
exceedingly (v. 41a) to what Jesus said to them (v. 40b), which lead to another rhetorical
question posed by the disciples, who said: Who can this be, that even the wind and sea
obey Him? (v. 41c). Thus, the reader can notice one final pattern: fear from the disciples
side yields to rhetorical questioning as observed in both passages where they interact (v.
38e v. 41c).

This will later be contrasted to the calmness brought about by Jesus in the resolution.
It is interesting to note that these boats remained unmentioned throughout the development of the
pericope.
9
This can be contrasted to v. 39a Then He arose denoting the initiation of the resolution, which had
no direct reaction too, but instead, a consequence.
8

11
This proves to show that a there exists balance, contrast, and parallelism between

each of the sections of the plot compared to its opposite. First, in the initial and final
situation, we have the following case: Jesus said to them (v. 35a v. 40a). The contrast
between the complication and the resolution has the subsequent cases too: calm before the
tempest/calmness restored by Jesus; the tempest arising Jesus arising. As mentioned
before, the transforming action is isolated by itself. And finally, a minor parallel can be
found in the two passages where the disciples interact through their actions and reactions:
that of great fear yielding to doubt and questioning.

12

The Characters
The characters section in this pericope is very particular to this narrative: its

complexity falls not upon the quantity of characters that appear in the narrative nor their
psychological depth but rather the functions embodied by the actants10. This may seem to
be a puzzling paradox at a first glance due to the fact that the pericope only presents two
main characters in the narrative: Jesus and His disciples. It could entrap the reader into
believing that a comprehension of the characters in this pericope is rather simple. Yet there
are other elements inanimate objects or feelings that play a fundamental role in this
narrative, which end up giving it a motive as well as a meaning to assist the development
of the plot. It is for this reason that before beginning any talk about what concerns the
characters in this pericope, I considered of utmost importance clarifying why such an
undernourished section as it may appear to look due the small quantity of characters
portrayed is really more of a dense one that needs great elaboration. Let us first
understand the characters11 of this narrative: their functions and characteristics as well as
they way they are portrayed by the narrator. Then, an actantial scheme based on the work
of A.J. Greimas (cf. Marguerat and Bourquin 63) will be applied to this pericope in order
to detect the actants that play a role in the development of this narrative.
5.1

Character analysis: characteristics and functions

The characters are the visible face of the plot without them the plot is reduced to
a skeleton. (Marguerat and Bourquin 58)
As mentioned before, the characters brought up in the narrative are Jesus and the

disciples12. It is an obviously noticeable fact that Jesus plays the main role in the story,
being Himself the protagonist13. The entire series of events narrated by the author occur
and take place around and for an exposition of the character Jesus. It is He who initializes

10

An actant term coined by A.J. Greimas is one who performs the function needed to bring about
the transformation which is at the center of the narrative (Marguerat and Bourquin 62). This narrative
function has the peculiarity of being personified by an inanimate object or a feeling, which is why Greimas
himself coined this technical term. With it, he does not necessarily imply an animate agent or character, but
rather, the assumption of a role or function within the narrative (see Marguerat and Bourquin 63) by an
object.
11
For the classification and description of the characters as well as their roles, I will base myself
mostly on the criteria presented by Daniel Marguerat and Yvan Bourquin, using their terminology and
technical terms. For a more thorough comprehension of what the terms mean, you can consult chapter 5 The
Characters. (Marguerat and Bourquin 58-76)
12
The pericope itself does not mention the disciples, yet one can conclude their presence in the
pericope because they were mentioned in the verse (v. 34) prior to the beginning of the pericope. Also, the
use of the term Teacher (v. 38) allows one to deduce that those with Jesus in the boat are his disciples.
13
The protagonist is a single or complex character, playing an important role in the development of
the plot. (Marguerat and Bourquin 60)

13

the movement of the narrative by telling His disciples: Let us cross to the other side
(4:35c). Then, when the windstorm agitates, it does so in order to show the authority of
Jesus over nature. Thus, the narrator brings the spotlight back to Jesus whom had
previously been excluded from the scene because He was sleeping in the stern of the boat
in order to emphasize on His authority and power. The movement revolves around His
role, and this is seen one last time in the end of the pericope where He questions His
disciples faith: But He said to them, why are you so fearful? How is it that you have no
faith? (vv. 40a,b). As for the disciples, their participation in the story bounds them to the
role of deuteragonists 14 . A deuteragonist is the actor taking the part of second
importance in a classical Greek drama; a person who serves as a foil to another.
(Merriam-Webster Online Dictionary) The deuteragonist can be associated nowadays to
the role of supporting actor in a modern Hollywood film. Their presence is continuous and
their functions are reduced to help the plot develop around the protagonist or central role:
Jesus. They took Him just as He was in the boat (vv. 36b,c). This movement done by the
disciples brings Jesus to His point of confrontation with the tempest. When the windstorm
arose, they awoke Him, hesitating about His apparent indifference towards the situation
that was taking place outside (vv. 38c,d,e). Thus, the narrator emphasizes on the dubious
character that might exist in every Christian. The narrator in the end of the pericope
addressed the disciples fear through Jesus who confronted their lack of faith. It is here
where the narrator closes the scene leaving the disciples astonished, fearful and
questioning one another about the capabilities of Jesus thus allowing the narrator to bring
out the greatness of Jesus whom will later on be revealed as the Son of God.
When it comes to analyzing the characters according to their in-depth characteristics
psychological dimension, the course to be taken might be a little bit different. This form
of character examination places the characters under a microscope, allowing the analyzer
to view thoroughly the complexity/simplicity of the character. To begin with, we have
Jesus who is a round character15. At first, we observe a peaceful, calmed, and relaxed
Jesus who decides to take a moment to rest in the stern of the boat. All of a sudden, when
the tempest arises, we can see an awoken Jesus who is no longer calmed and relaxed. On

14

According to Aristotle in his Poetics, Aeschylus brought in a second actor, or deuteragonist, and
presented the first dialogue between two characters. (Britannica Academic Edition protagonist) By
adding a second actor (the deuteragonist, or second actor) with whom the first could converse, Aeschylus
vastly increased the dramas possibilities for dialogue and dramatic tension and allowed more variety and
freedom in plot construction. (Britannica Academic Edition Aeschylus)
15
A round character is a character constructed by means of several traits: this character frequently
assumes the role of protagonist in the narrative. (Marguerat and Bourquin 60)

14

the contrary, He assumes different traits: authoritative and in control not only of the
situation, but specifically in control of nature itself. Likewise, we observed a humanistic
side in Jesus sleeping in the stern like any ordinary tired human being (v. 38b) which
later transforms into a miracle worker with superhuman powers, capable of calming a
tempest16 (v. 39) (Witherington III 174). Finally, the narrator portrays a reproachful Jesus;
one who criticizes the lack of faith and fearful behavior of the disciples.
When it comes to the disciples, it could be said that the narrator in the narrative
projects them as flat characters17 . Their personality within the narrative maintains a
straightforward path throughout the story: that of fear, which provokes questioning. In v.
38e, we observe how the questions asked by the disciples towards Christ are motivated by
their fear: Teacher, do you not care that we are perishing? Subsequently, the narrator in
the end of the pericope mentions the same attribute of fear: And they feared exceedingly
(v. 41a) that leads to another rhetorical question asked by the disciples: Who can this be,
that even the wind and the sea obey Him?
Before shifting to the exposition of the actantial scheme in this section, it seems
convenient to take some time to analyze the way the narrator presents the characters in the
pericope having already analyzed the characters for their features and functions.
5.2

Character portrayal under the narrators scope

First of all, it is no surprise to notice the fact that the disciples have no autonomy18 in

the narrative whatsoever (see Marguerat and Bourquin 64). Their role and function
depends on and revolves solely around the person of Jesus. Whatever course of action they
take in the narrative, it is not for their own sake, but for the sake of Jesuss leading role.
Another thing that can be noticed is the following: based to the evaluative point of view19
of the narrator, the reader might assume a feeling of sympathy20 towards the disciples. This
is because like the disciples, the common reader might react in the same manner when

16

It is characteristic of Marks portrait of Christ that, compared to the other Gospels, he appears the
most human here, and yet in some ways the most divine and mysterious at the same time. (Witherington III)
17
A flat character is a character with a single trait. (Marguerat and Bourquin 60)
18
The non-autonomy of the characters says that both the Old Testament narratives and the Gospel
narratives construct their characters within a system which is entirely governed (from a narrative point of
view) by a central agent, God or Jesus. (Marguerat and Bourquin 64)
19
The evaluative point of view is a judgment by the narrator affecting his presentation of characters
or things, as a function of his value system and world-view. (Marguerat and Bourquin 70)
20
Sympathy can be described as a positive relationship between the reader and a character in the
story. (Marguerat and Bourquin 60) It presupposes a less intense identification less strong notably in
all cases where the value systems of the character and the reader do not coincide (pg. 68).

15

facing tempestuous times with great fear21 (v. 40b) and nervousness (v. 38e). And like
the disciples, the common reader if finding himself under times of perils and upheavals
would feel indignation and thus question Gods apparent indifference towards his hopeless
situation: My God, My God, why have You forsaken me? (Psalm 22:1). In a critical
situation unfaithfulness and denial always threaten the life of the community22 [Christians]
from within. (Lane 15) It seems as if the gospel writer is aware and understands such a
human emotion and reaction23. Nevertheless, as William L. Lane explains, Marks task
was to project Christian faith in a climate of uncertainty... (Lane 25)
Finally, the narrator ends the pericope with a question from the disciples (v. 41c) that
allows the reader to sympathize with them for one last time. Just as C.S. Mann remarks,
who is this?(4:41) is the question the reader is urged to consider. (Mann 89) This
stimulates in the reader a feeling of similar destiny24 with the disciples, which permits the
reader to sympathize even more. The reader, after having read the pericope, will ask
himself like the disciples did, who can this be? Whether questioning God for
forsaking him in times of peril, or questioning the identity of Him whom the winds and sea
obey, there is no escape from the narrators desire to regulate the readers inner feelings in
compliance with those of the disciples in the pericope.
The narrative style used by the narrator that enables the reader to formulate such
concepts about the characters in the drama is showing25 (Marguerat and Bourquin 69). In
the narrative of events dramatic style the reader can formulate a clear concept and
understanding of the composition and role of the characters based on the evaluative point
of view of the narrator, which is obviously controlled and intentioned. For this to happen

21

Fear and amazement is found frequently throughout the work of Mark: Chs. 9:5f.; 10:24,32 (Lane
26). This allows the reader to feel along in parallel synchronization what the characters are living and feeling
in that same instant that Jesus accomplishes an amazing feat. They [readers] are called by the evangelist to
stand where Jesus stood, and where he stands. (Lane 27)
22
Many scholars Mann 86-87, Brown 162, Lane 15 have arrived to a common consensus that the
community Mark addressed his gospel to was the Roman Christians who were suffering times of tribulations
and persecutions, brought about by The Roman Emperor Nero. More on this subject will be dealt with in
depth in the section of that discusses the influence of the text on the reader.
23
Which is why I believe that he portrays such traits in Jesus Himself when in a similar position right
before He passes away: And at the ninth hour Jesus cried out with a loud voice, saying, Eloi, Eloi, lama
sabachthani? which is translated, My God, My God, why have You forsaken Me? (Mk.15:34)
24
Marguerat and Bourquin explain this phenomenon in the following manner: What is it that
provokes this adoption? The character offers the reader a possible form of life, a possible way of existing; it
makes specific one of the many ways which open up before the reader. Hence the attraction that the
character can have for the reader, to the degree that a character rightly allows readers to live out in the
imagination a destiny which resembles their own. (Marguerat and Bourquin 66)
25
The mode of narration used by the author in this pericope is showing. He shows to us through
dramatic mode the events that took place, allowing the reader to create a concept controlled by the
narrators intention of the characters in the narrator. He does not describe to the reader the components of
the character; rather, he presents them through the narrative of events. (see Marguerat and Bourquin 69)

16

in a successful manner, the narrator guides us through the course of events on an equal
position (see Marguerat and Bourquin 71) to that of the characters in the story. This means
that the reader knows just as much information about the events taking place as the
characters themselves. The reader does not know of more information or hidden than the
characters, and vice-versa. The narrator narrates what the reader can see: the reader sees
the characters as they are and the events as they occurred; this is why the focalization (see
Marguerat and Bourquin 72-74) used by the narrator is external focalization26. He portrays
the events allowing the reader to follow step-by-step, the order of events as they occur.
After having covered in details all that pertains the characters features on a
psychological and functional level, as well as how the narrator portrays the characters and
their relation to the development of the plot as well as through what perspectives they are
portrayed in, it seems now convenient to bring to light the actantial scheme (see
Marguerat and Bourquin 62-63) that seems applicable to the narration.
5.3

Actantial scheme
For a better understanding of the structure of the pericopes actantial scheme, I have

drawn the following table table 5.1 based on that found in pg. 63 of How to Read Bible
Stories:
Table 5.1:

Actants

Mark 4:35-41

Despatcher:

Jesuss desire to cross the lake

Subject:

Jesus

Object:

Jesuss Authority and Power over the tempest

Opposer:

The tempest (waves and winds)

Helper:

The boat

Receiver:

Disciples

As can be observed, Jesuss desire to cross to the other side of the lake function as
the initiating action. It is why it is considered the despatcher. The subject of the event is
Jesus. The objective or goal is the revelation of Jesuss authority and power over the nature
in order to calm the tempest making this the object. On their way to the other side of the
lake they encounter some resistance from the tempest, making the tempest the opposer.

26

External Focalization is a narrative mode coinciding with what readers could observe themselves,
but usually superior to what the character in the story knows (so-called objective narrative). (Marguerat
and Bourquin 74)

17

The boat is what aids Jesus to encounter the tempest, thus allowing Him to reveal his
authority and power: the boat is the helper. The disciples were saved after Jesus
demonstrated His capabilities. They are the receiver. The following figure (figure 5.3) is
another method of showing the previously mentioned (see Marguerat and Bourquin 63):

Despatcher

Receiver

Opposer

Jesuss desire
to cross the
lake

The Tempest

The Disciples
Object

Subject

Jesuss
Authority and
Power
Over the tempest

Jesus

Boat
Helper
Figure 5.3

It is very important to notice that some of the actants that partake a role in the
narrative as revealed in the actantial scheme above are not human characters. Some are
even inanimate agents the boat or the tempest; and some are not even a concrete/tangible
object, but rather, an abstract idea or feeling Jesuss desire to cross the lake or the
revelation of Jesuss Authority and Power. Nevertheless, these actants are just as
important as any ordinary character in an ordinary narrative: not because of their status as
characters, but because of their function in the development of events in the plot.

18

The Setting
A story without a setting27 would be just as inconceivable as a football match with no

stadium. Events in order to occur are in vital need of a place, a time, and a context.
However, one must take into consideration for the sake of a suitable narrative analysis of
biblical stories that the setting has a purely factual value and sometimes a metaphorical
tenor. (Marguerat and Bourquin 79) This means that the concept of setting
time/place/context might consist of either a strictly factual and chronological vector, or a
symbolical/metaphorical vector.
The following section will deal with the setting of the pericope being treated. In
order to accomplish this in the most comprehensible manner, the section will be divided
into three different subsections28: temporal setting, geographical setting and social setting,
and symbolic setting.
6.1

Temporal setting
The pericope takes off at the end of an exhausting day for Jesus of teaching by the

sea (4:1). The gospel writer makes the connection between that day and its occurrences
still within the same days framework (Mark 4) with the beginning of a new phase using
the phrase on the same day (4:35a). The narrator [Mark] has a predilection for days:
he states chronological data in days rather than in weeks, months, or years. (Marguerat
and Bourquin 79) Even though it seems clear that the author maintains the reader
chronologically synchronized with the verses prior to the pericope of the calming of the
tempest, the writer initiates a new movement with the implementation of the term
evening (v.35b). The word evening
does not mark the end of a period but rather a beginning; it is also a time of
preparation. Jesus performs healings during it (1.32-34). He begins new phases of
his ministry by important movements (4.36;6.47); he visits the temple in the evening
(11.11) and shares with his disciples a meal which anticipates his imminent death
(14.22-24). (Marguerat and Bourquin 80)

27

The setting is the totality of facts constituting the circumstances of the story. The setting can have
a factual value and/or a metaphorical tenor. Its elements are: time, place, social environment. (Marguerat
and Bourquin 78)
28
The division into three subsections of this main section derives partially from the exposition
presented by Marguerat and Bourquin in their chapter The Setting in pgs. 77-84. For the sake of the pericope
I am dealing with, I find it more suitable to join geographical setting and social setting into one subsection. I
find at least for this pericope that the an interpretation of both the geographical and social setting is
coexistent and parallel, therefore, cannot be treated as independent units.

19
Nevertheless, some might agree that the term evening encloses two values: one

denoting a temporal value and the other denoting a metaphorical value. According to the
Matthew Henrys Bible Commentary found in BibleWorks 7 , the evening is divided into
two periods of the day in the Jewish tradition. The first one began at three o clock and
ended right before sunset around six oclockand the second one was from six o clock
till right before nightfall. Each period denotes its own metaphorical value too.
If the reader allows himself to let the narrative drift fluently in a chronological
fashion, it is reasonable to consider that while the events take place crossing to the other
side of the sea which they did achieve (5:1), there occurs a transition from the former
evening to the latter evening. This allows me to interpret the secondary evening in a
different perspective: a time of darkness where evil reigns and demonic spirits emerge. The
author establishes a perfect scenery allowing the drama to take place in the following
fashion: Jesus desires to cross to the other side; the movement is initiated right before
sunset while it is still clear during the first evening denoting the beginning of a new phase
according to Marguerat and Bourquin; and slowly, with the sun coming down and
darkness beginning to reign, the tempest29 is about to arise. The scenery builds up enough
tension intrinsically, which suddenly results into the potential burst of the wrath of the
tempest, which will arise against the characters of the narrative.
6.2

Geographical and social setting

The geographical setting of the story is in the Sea of Galilee30. William L. Lane

describes the geographical setting in a magnificent manner:

The Sea of Galilee, surrounded by high mountains, is like a basin. Sudden violent
storms on the sea are well known. Violent winds from the southwest enter the basin
from the southern cleft and create a situation in which storm and calm succeed one
another rapidly Such a storm struck as a fierce gust of wind came upon the lake,
driving the waves over the side of the boat, which was being swamped with water.
(Lane 175)
C.S. Mann agrees with this notion of potential storm forming geography which the
Sea of Galilee is subject to by concluding the following: like all inland lakes surrounded
by mountains, the Sea of Galilee is subject to sudden storms which sweep own colder air

29

The windstorm has its own metaphorical and symbolical meaning that will be dealt with in the
symbolic section of the setting.
30
Mark and Matthew both know it as the Sea of Galilee, but Lukes reference to it is Lake of
Gennesaret (5:1). John knows it as Lake of Tiberias, yet he clarifies that it is another name given to the sea of
Galilee (6:1).

20

from the surrounding valleys. (Mann 275) It is evident that the gospel writer knew
perfectly well the geography of the setting to an extent that he was even aware of the
geological events that took place in the area.
When it comes to the social setting, fishermen and sailors were aware of the
occurrences of such storms because not only did their economy depend on the cognizance
of such phenomena, but their lives too. Since the wind is nearly always stronger in the
afternoon than in the morning or evening, fishing was done at night. But when a storm
arises in the evening, it is all the more dangerous. (Lane 175) It is in this same
environment that Jesus caught His first followers attention (1:16-20). Jesus addresses
Himself to them in their natural social state casting a net into the sea; for they were
fishermen (1:16). And it is in this social setting that the miracle takes place, which is
why the author mentions the surrounding boats at the beginning of the pericope and other
little boats were also with Him (v 36d). The fact of the matter is that for the people living
on the banks of the Galilee, the lake signifies a main source of sustenance as well as means
for building a market of trade with those around the Galilee.
It is clear that one can only stop and admire the richness in details, colors, and
imagery presented by the gospel writer in this pericope. First, we have the temporal
paradigm which gives color to the setting: the narrative begins with their departure during
the primal evening which is still designated by light, and then the reader can imagine the
course of their trip to the other side, transitioning into the secondary evening one where
darkness begins to reign and the unknown might be expected. Secondly, the author
mentions with exactitude the social/physical reality of the area where the narrative takes
place: a lake where the life of those living around its banks revolves; a lake that is prone to
sudden climatic changes due to its geographical/geological positioning; a place where
fishermen meet in order to provide a sustenance for their families as well as enables them
to embark in market and trade. One can only be marveled by such a depiction that could
intrinsically arouse many feelings within the reader on a still frame; it could easily be
compared to the sensations evoked after admiring Rembrandts reproduction31 of this
pericope.

31

The Storm in the Sea of Galilee (# REM-2002-2080) dates back to 1633 and is currently located in
the Isabella Stewart Gardner Museum in Boston Massachusetts, U.S.A.


6.3

21
Symbolic setting
The symbolic setting requires its own subsection within this unit for a proper

analysis of the pericope. This is because the writer employs a setting that is not only ruled
by exquisite imagery and composition for the delight of the common reader, but he also
discloses a hidden world that possesses subliminal messages and connotations directed to
the readers whom he seemed to have addressed the gospel to. For this reason, it is
necessary to explain the elements belonging to the setting that might contain a symbolical
dimension. It will consequently allow us to understand the symbolical paradigm of such
elements and their relationship with the narrative in general.
The first element that appears in the setting, which carries a symbolical dimension, is
the boat. The boat carries the symbolical meaning of the community [Church]. ...It
[community] can count on its Lords guidance in all worldly storms. This constitutes a
symbolic understanding of the boat as the ship of the Church... (Kratz 114) Thus the
boat, midway to the other side, starts getting hit by the waves and tossed from side to side
by the winds (v.37) due to the tempest that arose, allowing water to fill it and thus causing
it to sink slowly. This image of a periled boat that is prone to sink without hope of reaching
its final destination symbolizes the community being ambushed by persecutions32 and
dilemmas arising.
The tempest can be understood as the force of nature rebelling against man, just as it
seen in Jonah 1:4, But the LORD sent out a great wind on the sea, and there was a mighty
tempest on the sea, so that the ship was about to be broken up.33 God also used a massive
storm in order to bring upon the great flood mentioned in the account of Noahs Arc (Gen.
7). Meanwhile, the waves also contain a symbolical meaning. The wave of a sea which

32

The boat is the Christian community, and most likely that of Rome. The Christian community in
Rome was being persecuted and suffered upheavals. This issue will be dealt with later on in the section that
deals with the effect of the text on the readers.
33
It is an evident fact to find an obvious parallel between the narrative of the calming of the storm
found in Mark and the narration in Jonah 1:4-6. I firmly believe that the author had the narrative in Jonah
placed in his mind while writing his narrative. Other examples of such parallelisms between these two
narratives are: the fear of the mariners (Jon 1:5a) vs. the fear of the disciples exposed by Jesus (Mk 4:40); the
fact that Jonah fell deeply asleep in the bottom of the boat while the tempest arises (Jon 1:5b) vs. Christ,
being also deeply asleep in the stern while the tempest arose (Mk 4:38); the captain of the boat awakening
Jonah, questioning his careless attitude to the situation by being asleep (Jon 1:6b) vs. the disciples rushing
down towards Jesus to wake Him up, being amazed by his apparent lack of consideration to the situation and
questioning His indifference (Mk 4:38); finally, the captain asking Jonah to do something in order to appease
the storm (Jon 1:6c,d) vs. the disciples hoping Jesus does something after posing their ironic question (Mk
4:38e).

22

sinks a ship is demonic (Bcher 983). O. Bcher conceives the waves as demonic34 is
because within the semitic conception, the sea is viewed as the place of evilness and death.
The seas threaten life and so belongs on the side of the demonic and that which
opposes God. (Bcher 984) It is in the sea where God places the Leviathan (Ps 103:26)
the monster of the seas. The demons and malign forces live in the depths of the sea35. For
ordinary fishermen, the seas serve as the grounds where the battle between God and
Satan (Lane 23) takes place.
Because of its relation to Chaos the sea became the embodiment of the sphere of
disaster. In the sea the power of water hostile to God and men opposes the people of
Israel. The sea is the habitat of the Dragon who is Gods enemy, and of the four
demons in the form of beasts in Daniels vision. (Bcher 983)
Last, but not least, we have the stern (v.38a): The stern of the boat, with a small
seat, was the place of honor, the helmsman being placed at the very back. (Mann 275)
Jesus was resting on a pillow after an exhaustive day of teaching the mentioning of the
pillow stresses on Jesuss weariness. The author places Him where the helmsman the
one who steers the boat, i.e. the head of the Church sits: a place of dignity. And it is from
this place where He arises in order to perform the miracle; it is from this places where He
arises in order to demonstrate to his disciples and to the reader His complete authority
over the wrath of nature itself. It is this authoritative image of a helmsman or a captain
which the gospel writer desires the reader to acquire.

34

It worth noticing that the verb employed by the narrator when Jesus rebuked the seas
[be silent] is also the same verb the used when Jesus rebuked a demon in the episode of the healing of a man
with an unclean spirit in a synagogue in Capernaum (1:25). (Allen, Najim and Sparks 94)
35
Some versions of the icon of the Feast of the Epiphany (Theophany) show Christ being baptized in
the Jordan River, and under Him in the depths of the waters there are two demons depicted.

23

General Commentary on the Pericope

The general message obtained from this pericope can be summed up into the

following set of interwoven ideas: at times of difficulties and tribulations, God may seem
to have forsaken His community; His community might feel this especially when such
perilous times and upheavals arise suddenly; yet the faithful Christian must never forget
that God never abandons us, even though it is within our nature to fear and doubt on Gods
presence during tempestuous moments; all one must do is reach deep down inside and
awake ones faith in God so that no matter what adversity natural or unnatural, God will
guide us through, and the boat will continue its voyage to the other side safely. He
[Mark] selected and arranged the tradition to present the Christ who continues to speak
and act meaningfully in the context of crisis. (Lane 25)
Let us expand on this concise yet precise summary mentioned above in order to
connect the set of ideas in accordance to the progression of the pericope. Tension begins to
build up in the moment the narrative enters into the complication: And a great windstorm
arose (v. 37a). It is evident that until this point, one cannot deduce any message
whatsoever from the narrative. It is why this tension that of a tempest which shows the
vulnerability of humans, no matter how experienced they were as seafarers begins to
unwrap the message of the pericope. As mentioned before in the section that deals with the
symbolic setting, the boat represents the community. Being beaten by the power of the
seas, allowing it to get filled with water and thus making it susceptible to submerging,
represents sudden danger and threat to the boat. It is where the disciples fail on their
capability to keep hope and faith on the fact that Jesus is with them (v. 38). This failure
denotes the communitys failure to remain strong on their faith in Jesus. The disciples who
were terrified (v. 40b) and worried for their lives because they thought they were close to
perishing (v. 38e), began to wonder the following: where is Jesus when you need Him the
most? (v. 38a) As the narrator tells us, Jesus was well asleep could be the reason he
included the pillow in the stern of the boat (v. 38a,b). And the fact of the matter is that
many of us carry Jesus very asleep inside of our hearts. We only remember to awaken Him
whenever we feel we are endangered and facing tribulations. And what is even worse is the
fact that like the disciples did (v. 38e), we put forward an ironic and somewhat sarcastic
question towards Him. Where are you? Why have you forsaken us Ps. 22:1? Do you
not care that we are perishing? Nevertheless, Jesus did respond to the pleas of the
worried disciples (v. 39), showing the reader that when sought, God does respond.

24
It seems truly sad to accept the fact that many of us only look for Gods compassion

and aid when we need it most, when the situation calls for His intervention, yet if the
oceans are calmed and the ship maintains its steady course to whatever destination we wish
to reach being us the captains of our boats and not Jesus we might feel were just fine
without Him.
Jesus expects from us is to remain strong in our faith towards Him, whether in times
of peace or times of peril. Jesus reproached a weak faith (v. 40b). Yet like the disciples,
many of us are not capable of escaping our human nature, which is prone to doubting,
questioning, and fear (v. 41). The bewildered and suffering Community, about to face
even more severe trials, must first come to terms with the question, Who is this? (Mann
95) After the miracle as well as several other miracles performed by Jesus later on in the
narrative of Mark the disciples remained in absolute ignorance when it comes to the
identity of Jesus and His authority and power. The fact of the matter is that until one not
realizes who can this be (v. 41c), it is as if He were dormant in a stern on a pillow.
One must comprehend the magnitude of Jesus; of having Him present in ones life at all
times whether troubled or peaceful.
Just like the windstorm arose, Jesus arises to calm all tempests; to appease all
tribulations; and to silence all that might endanger His creatures including nature itself.
Yet this can only take place if one has devoted faith in Him (11:22), even if it were the size
of a mustard seed (4:31-32). He can put aside any obstacle no matter how unnatural it may
seem like appeasing a tempest itself. And through faith, one can be able to move
mountains if he wished (11:23). Whatever one asks for can be obtained (11:24). Yet whats
important is to remain faithful to Jesus. Jesus arose to demonstrate his authority over the
tempest nature itself, just as later on as shown by the narrator, He will arise once more
against the odds set by nature: Jesus will arise from the dead (16:6).

25

Influence of The Text on The Reader

To understand the sort of influence the text might have on the reader, one must first

and foremost understand who this intended reader is. Many scholars agree that the gospel
according to Mark was most likely addressed to the Christian community in Rome (Brown
161-163; Lane 12-15). The Christian community in the city of Rome was a suffering
community that was going through times of peril and persecutions. These upheavals were
brought about by the wrath of an insane Emperor, Nero, who disliked the Christian
community established in his capital (see Lane 12-15). His [Mark] concern is with the
community, already under severe pressure and a sense of impending crisis The times are
perilous, and already the infant Community is terrified by the onslaught of evil. (Mann
86-87) The Christian community in Rome was being persecuted and suffered upheavals,
and the author foresaw such times (see 13:9-11;13). It is why the community in Rome
found themselves identified with it, feeling it expressed the situation they were going
through. William L. Lane puts it very clear when he states the following:
When Roman believers received the Gospel of Mark they found that it spoke to the
situation of the Christian community in Neros Rome Marks task was the
projection of Christian faith in a context of suffering and martyrdom. If Christians
were to be strengthened and the gospel effectively proclaimed it would be necessary
to exhibit the similarity of situation faced by Jesus and the Christians of Rome. The
Gospel of Mark is a pastoral response to this critical demand. (Lane 15)
Having understood to whom the gospel was most likely addressed, it is only prudent
to analyze in what manner the pericope of the calming of the tempest played its role in
having an effect on the reader.
There is no doubt that the symbolic image of the boat which was mentioned before
in the section of the symbolical setting represents this community. Likewise, one can
assume that the sudden rising of the storm represents the persecutions brought upon this
community during the rule of Nero. This allows me to conclude that when the troubled
Christian in Rome read this pericope, he could immediately feel himself being on the boat
amongst the disciples being himself one of them, seeking for Jesus to save him from the
tribulation he faces. It was expected from the reader in Rome undergoing persecutions to
remember that no matter how difficult times get, they must always turn to Jesus. Yet, many
failed to maintain such a devotional composure.

26
The strong emphasis on the failure of the disciples to understand has suggested
that Mark addressed a community that had been persecuted and failed During that
persecution both I Clement 5:2-7 (reference to jealousy) and Tacitus (Annals 15.44:
their disclosures) hint at failure (Brown 162)
Such failure points to the fact that the boat was filling with water. The tribulations

suffered by the community also created problems within the community itself too, forcing
Christians to doubt in Jesus (see 13:12). Thus Jesus asked them: Why are you so fearful?
Have you still no faith? (v. 40b) There is no doubt that a pragmatic dimension on the
questions posed by Jesus can be deduced: yes, Jesus is addressing the disciples lack of
faith, yet this action can also be transposed to the reality of the reader undergoing
persecutions in Rome. It thus functions as a tool that promotes introspection within the
Christian in Rome in order for him to return to that devotional composure in Jesus. The
fact of the matter is that the pericope was one of the means within the entire gospel by
which the writer intended in ailing the problems that affected the community in Rome.

27

Conclusion
Having executed this extenuating yet fascinating analysis of the pericope of Wind
and Seas Obey Jesus, it seems sensible to conclude the following: with the help of the tools
provided by this innovating approach, I have come to understand this pericope with a
completely fresh and profound perspective. I can say that narrative analysis has helped me
come to understand biblical stories in a more detailed manner; placing my attention in
details I would have otherwise turned a blind eye to. There is no doubt that one can come
to understand with more certainty what the text and the narrator himself are trying to
convey. Nevertheless, it seems to me that a question can be raised: how can the reader of
today be moved and influenced by the text that was most likely written to aid an ongoing
situation in a specific time of Christian history? The best way to answer this question is the
following: there is one very important thing that connected those readers with the reader of
today. This thing is faith in Jesus Christ. And because through these text, the author
intended to deliver Jesus to whoever picked up his texts in order to read. And in Jesus, in
faith, the barrier of context and time itself is destroyed. Whether a Roman Christian hoping
to receive an answer back in troublous times, or any modern day average Joe who seeks to
discover the authority and power of this Jesus who is capable of calming a tempest, the
narrative remains the same: the narrative delivers faith; the narrative delivers Jesus Christ.

28
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