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41. ἐφοβήθησαν φόβον μέγαν. Cf. Mar 5:42; Isa 8:12; Jon 1:10; 1Ma 10:8. Mk says that they feared, Mt. that they marvelled, Lk. gives both. We have the same cogn. acc. Luk 2:9. This fear is different from their terror during the storm, and it is not rebuked. To be suddenly conscious of the presence of the supernatural commonly engenders fear; Mar 6:50; Luk 1:12; Luk 1:30; Luk 5:10; Luk 5:26; Luk 8:37; Luk 9:32; etc. The disciples had seen His power over demons and over disease; but this power over wind and wave was a new thing.
ἔλεγον πρὸς ἀλλήλους. See on Mar 10:26. It is remarkable that in none of the accounts do they say anything to Him; and this also is natural (Mar 9:32, Mar 10:32). Even Peter is silent; contrast Luk 5:8; Joh 21:7. This was a miracle which, as fishermen, they could appreciate. In a legend they would have taken the miracle as a matter of course.
ὑπακούει. Sing. verb with a plurality of nominatives, the so-called σχῆμα Πινδαρικόν, which is more common when the verb precedes (Mar 13:3; Mat 5:18; Rev 9:12); but the other order is not rare (Mat 6:19; 1Co 15:50). Here “wind and sea” are regarded as one entity. [889][890][891] have ὑπακούουσιν.
[889] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.
[890] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.
[891] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.
A comparison of the three narratives shows substantial agreement, with some difference in details, esp. as to the words spoken. Augustine (De Cons. Evan. ii. 24) says, supposing Christ used words which no Evangelist records, but which mean much the same as what is recorded, “what does it matter?” See on Mar 10:46.
It is instructive also to compare the three narratives with the description of a storm at sea in the Testaments (Naphtali vi. 4–9). It seems to be based on all three Gospels, esp. Mk and Lk., with a remarkable conclusion taken from Joh 6:21. Note especially γίνεται λαῖλαψ ἀνέμου μεγάλη καὶ ἐπληρώθη τὸ πλοῖον ὑδάτων, ὥστε καὶ συντρίβεσθαι αὐτό. ὡς δὲ ἐπαύσατο ὁ χειμών, ἔφθασε τὸ σκάφος ἐπὶ τῆς γῆς ἐν εἰρήνῃ. It is difficult to believe that this narrative was written first and influenced two, three, and possibly all four of the Gospels. The above quotation is condensed, but without change of a word, in order to show the chief points of resemblance.