This coming Sunday is the 12th Sunday in Ordinary Time. We are people who live in a time when transoceanic sailing is routine, but for the people of Old Testament times, the seas, deep oceans, and their creatures held a mix of practical, symbolic, and theological significance. To the OT mind the sea is the place of chaotic power, the habitation of sea monsters, and the place from whence comes evil. Given that perspective, there are three primary OT motifs which arise, not only in Scripture, but also in the text of other Ancient Near East cultures:

• The ability to control the sea and subdue storms is a sign of divine power
• The image of the storm was a metaphor for evil forces active in the world and especially for the tribulations of just people from which only the power of God can save
• The religious person should always trust in God even in the midst of the most terrible storm

Their understanding was shaped by the natural world they observed, cultural myths, and their religious beliefs. Consider this sampling of scriptural texts that would be part of stories easily called to mind by biblical people.

In Genesis 1, God separates the waters to create dry land, demonstrating His ability to impose order on chaos. This act of creation underscores the belief that the sea, though chaotic, is still under God’s command and part of His orderly creation. Nonetheless, the sea was often viewed as a place of chaos, danger, and unpredictability. It represented the unknown and uncontrollable aspects of the world. This is reflected in various Old Testament texts where the sea is depicted as a formidable and tumultuous force (e.g., Psalm 46:2-3, Psalm 89:9).

The sea and the creatures within it were sometimes seen as symbols of evil or forces opposed to God. For example, the sea monster Leviathan, mentioned in several passages (e.g., Job 41, Psalm 74:13-14, Isaiah 27:1), symbolizes chaos and opposition to divine order. Leviathan is often portrayed as a powerful and fearsome creature subdued by God, demonstrating His supremacy over all creation.

During the time of Noah (Genesis 6-9), God used the waters to execute judgment on a corrupt world, causing a great flood to cover the earth and then causing the waters to recede, demonstrating His control over the life-giving and destructive aspects of water. The Old Testament frequently emphasizes God’s control over the sea, reinforcing His ultimate power over creation. This is evident in stories like the parting of the Red Sea (Exodus 14) and crossing the Jordan River (Joshua 3).

The Psalms are replete with poetic and vivid descriptions of God’s power over the seas. Here is one example that describes those who go down to the sea in ships and witness God’s wonders in the deep, experiencing His power over the stormy waters and His ability to calm them:

23 Some went off to sea in ships, plied their trade on the deep waters.24 They saw the works of the LORD, the wonders of God in the deep.25 He spoke and roused a storm wind; it tossed the waves on high.26 They rose up to the heavens, sank to the depths; their hearts trembled at the danger.27 They reeled, staggered like drunkards; their skill was of no avail.28 In their distress they cried to the LORD, who brought them out of their peril,29 Hushed the storm to a murmur; the waves of the sea were stilled. (Psalm 107:23-29)

And perhaps closest to the events of this gospel passage, there is a strong echo of Jonah and the Great Fish (Jonah 1-2). While the story is another demonstration of God’s dominion over the seas and sea creatures, it is also a story of a faith response to God’s rescue – not dissimilar from our pericope.

Many commentators have noted that when Jesus calms the storm, he speaks to the wind as though to a demon, leading some to describe this story as an exorcism. Use of exorcism language provides a cosmological context for the story. Just as the sea monster in ancient mythology represents the powers of evil, so also the raging storm here reflects all the powers of chaos and evil. Jesus’ exorcisms are evidence that he is the stronger one, able to break up Satan’s kingdom (3:23–27). Pheme Perkins [580] notes: “This story combines a nature miracle with the imagery of a divine epiphany…The mythological and poetic imagery of God triumphing over the raging waters makes clear the response to the final question, “Who then is this …?” (v. 41). Miracles like those Jesus performed early in his ministry could have been performed by other miracle workers, exorcists, or magicians. However, no one but Jesus could still the raging storm. He is no mere human being. Jesus has God’s power to still the storm. Once again, readers know that Jesus is the Son of God (1:1, 11, 24). Yet the disciples seem unable to decipher the significance of Jesus’ identity.

Image credit: Christ stilling the storm on the Sea of Galilee | Ludolf Bakhuizen | 1695 | Indianapolis Museum of Art | PD