Exploring Matthew 8:27 (First time that the wind and the sea are obedient to Jesus who Wuest says is "exotic man")
I posted another blog about this topic here:https://webmaster220.blogspot.com/2020/02/fwd-even-winds-and-waves-obey-him.html
Matthew 8:23-27
23 And after He had gone on board the boat, His disciples accompanied Him. And behold, a great storm arose in the sea, an earthquake of the sea, its waters stirred to their depths, so that the boat was so covered with the waves that it was hidden. But He himself was sleeping. And having come to Him, they aroused Him from His sleep, saying, Lord, save us at once, we are perishing. And He says to them, Why are you such timid ones, men of little faith? Then having arisen, He rebuked the winds and the sea, and there came a great calm. But the men marvelled, saying, What manner of exotic man is this that even the winds and the sea are obedient to him? --(WuestNT)[1]
Matthew 8:23
23 When He got into the boat, His disciples followed Him.-(NASB)[2]
Matthew 8:23
23 Then Jesus got into the boat and started across the lake with his disciples.(NLT)[3]
Matthew 8:24 (NASB)
24 And behold, there arose a great storm on the sea, so that the boat was being covered with the waves; but Jesus Himself was asleep.[2]
Matthew 8:24 (NLT)
24 Suddenly, a fierce storm struck the lake, with waves breaking into the boat. But Jesus was sleeping.[3]
Matthew 8:25 (NASB)
25 And they came to Him and woke Him, saying, "Save us, Lord; we are perishing!"[2]
Matthew 8:25 (NLT)
25 The disciples went and woke him up, shouting, “Lord, save us! We’re going to drown!”[3]
Matthew 8:26 (NASB)
26 He *said to them, "Why are you afraid, you men of little faith?" Then He got up and rebuked the winds and the sea, and it became perfectly calm.[2]
Matthew 8:26 (NLT)
26 Jesus responded, “Why are you afraid? You have so little faith!” Then he got up and rebuked the wind and waves, and suddenly all was calm.[3]
Matthew 8:27 (NASB)
27 The men were amazed, and said, "What kind of a man is this, that even the winds and the sea obey Him?"[2]
Matthew 8:27 (NLT)
27 The disciples were amazed. “Who is this man?” they asked. “Even the winds and waves obey him!”[3]
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ὑπακουω, 5219
ὑπακουω <G5219>; imperfect ὑπηκουον; 1 aorist ὑπηκουσα; from Homer down; “to listen, hearken”;
1. properly, of one who on a knock at the door comes to listen who it is (the duty of the porter), Acts 12:13 (where A.V. “hearken,” R.V. “answer”) (Xenophon, symp. 1, 11; Plato, Crito, p. 43 a.; Phaedo, p. 59 e.; Demosthenes, Lucian, Plutarch, others).
2. “to hearken to a command,” i.e. “to obey, be obedient unto, submit to,” (so in Greek writings from Herodotus down): absolutely, Philippians 2:12 (cf. Winer’s Grammar, 594 (552)); ὑπηκουσενεξελθειν (R.V. “obeyed to go out” i.e.) went out obediently, Hebrews 11:8; with a dative of the person (in Greek writings also with a genitive), Matthew 8:27; Mark 1:27; 4:41; Luke 8:25; 17:6; Romans 6:16; Ephesians 6:1,5; Colossians 3:20,22; Hebrews 5:9; 1 Peter 3:6; with a dative of the thing, τη πιστει (see πιστις, 1 b. [α]., p. 513b near top), Acts 6:7; ὑπηκουσατεεις ὁνπαρεδοθητε τυπον διδαχης, by attraction for τω τυπω της διδαχης εις ὁνκ.τ.λ. (Winer’s Grammar, sec. 24, 2 b.; cf. τυπος, 3), Romans 6:17; τω ευαγγελιω, Romans 10:16; 2 Thessalonians 1:8; τω λογω, 2 Thessalonians 3:14; τη ἁμαρτια (Rec.), ταις ειθυμιαις (L T Tr WH), i.e. to allow oneself to be captivated by, governed by, etc., Romans 6:12.*--Thayer's Greek-English Lexicon [4]
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ὑπακούω
ὑπ-ακούω, f. -ακούσομαι:
I. absol. to listen, hearken, give ear, Homer, Euripides.
2. to make answer when called, Odyssey, Theocr.
3. followed by a case, to listen or hearken to, give ear to, attend to, τινός Aristophanes, etc.; also, ὑπ. τινί Thucydides, etc.
II. Special senses:
1. of porters, to answer a knock at the door, ὑπ. τινί Plato, Theophrastus; ὁ ὑπακούσας the porter, Xenophon.
2. of a judge, to listen to a complainant, τινί Id.:—but of accused persons, to answer to a charge, Demosthenes.
3. of dependents and subjects, to submit to, τινός Herodotus, Xenophon; τινί Aristophanes, Thucydides: also to yield to, comply with, τινί Plato:—c. gen. rei, to give ear to, Xenophon; ὑπ. τῷ ξυμφόρῳ τινός to comply with his interest, Thucydides:—absol. to give way, submit, comply, Herodotus.
4. to answer one’s expectations, to succeed, Lucian.
5. metaphorically, αὐγαῖς ἡλίου ὑπ. to be subject to the sun’s rays, Pindar.
-- Liddell and Scott's Greek-English Lexicon [5]
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Obey
Old Testament
Verb: שָׁמַע (šāmaʿ), GK 9048 (S <H8085>), 1165x. šāmaʿ means “to hear, listen, pay attention to, perceive, obey, proclaim, announce.” See hear.
Verb: שָׁמַר (šāmar), GK 9068 (S <H8104>), 468x. Often translated “to keep,” the verb šāmar bears three distinct but related meanings in the OT: “to guard, tend,” “to watch over,” and “to preserve” (see keep). It is especially used with idea of “obeying, heeding, keeping a covenant. “God said to Abraham, ‘Now as for you, you shall obey my covenant’ ” (Gen. 17:9). šāmar expresses the careful devotion and action that is necessary in order to fulfill the covenant obligations.
New Testament
Verb: τηρέω (tēreō), GK 5498 (S <G5083>), 70x. tēreō conveys the idea of watching over something closely or guarding—“to keep, obey; guard, protect.” See guard, keep, protect.
Verb: ὑπακούω (hypakouō), GK 5634 (S <G5219>), 21x. hypakouō means “to obey, do what one is told to do.”
(1) The winds and the sea do what Jesus tells them to do (Mt. 8:27; Mk. 4:41; Lk. 8:25). The unclean spirits likewise obey his commands (Mk. 1:27). Jesus explains to the disciples that if they have faith, their commands will be obeyed—even if they were to command a mulberry tree to be uprooted and planted in the sea (Lk. 17:6). Rhoda “came to answer” when Peter was knocking at the door (Acts 12:13). Christians are not to obey the desires of their bodies; when our bodies tell us to sin, we must refrain from obeying (Rom. 6:12). Note Paul’s principle: “You are slaves to the one whom you obey” (Rom. 6:16). Paul commands children “to obey [their] parents in the Lord” (Eph. 6:1; Col. 3:20). Slaves likewise are commanded “to obey [their] earthly masters” as they would obey Christ (Eph. 6:5; Col. 3:22). Paul writes that the Philippians have always obeyed him (Phil. 2:12). Paul expects his written instructions to be obeyed (2 Thess. 3:14). Jesus becomes the source of eternal salvation to all those who obey him (Heb. 5:9). Abraham obeyed when he was called to go out to another land (Heb. 11:8), and Sarah obeyed Abraham (1 Pet. 3:6).
(2) At points people are described as becoming obedient to the gospel or to the faith, which mean that they have obeyed the call to repent and believe and submit themselves to the lordship of Christ. “A large number of priests became obedient to the faith” (Acts 6:7). “Thanks be to God because you were slaves of sin, but you obeyed from the heart the form of teaching to which you were entrusted” (Rom. 6:17). Paul writes in Rom. 10:17 that “not all the Israelites accepted the good news.” Jesus will deal out retribution to those who do not know God and to those who “do not obey the gospel” of Christ (2 Thess. 1:8). See NIDNTT-A, 578.*
Verb: φυλάσσω (phylassō), GK 5875 (S <G5442>), 31x. phylassō means to “guard” physically or to “keep” in the sense of obeying. It can denote a careful observance of divine or human law. See keep.--Mounce's Complete Expository Dictionary of OT/NT Words: Expository Dictionary[6]
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ὑπακούω
ὑπακούω [See Stg: <G5219>]
hupakoúō; fut. hupakoúsō, from hupó <G5259>, and akoúō <G191>, to hear. To hearken, obey.
(I) To listen to something, hearken with stealth, stillness, or attention in order to answer (Acts 12:13).
(II) To yield to a superior command or force (without necessarily being willing).
(A) Of the wind and sea tempest (Matt. 8:27; Mark 4:41; Luke 8:25).
(B) Of unclean spirits (Mark 1:27).
(C) Of a sycamine tree (Luke 17:6).
(III) To believe (Acts 6:7; Rom. 10:16; 2 Thess. 1:8).
(IV) To yield to one's passions giving them the upper hand (Rom. 6:12, 16).
(V) To obey God irresistably (Heb. 5:9).
(VI) Of children's obedience to parents (Eph. 6:1; Col. 3:20).
(VII) Of slaves to their masters (Eph. 6:5; Col. 3:22).
(VIII) To obey an apostle (Phil. 2:12; 2 Thess. 3:14).
(IX) Obedience by Abraham (Heb. 11:8).
(X) Obedience of Sarah to Abraham (1 Pet. 3:6).
(XI) A distinction should be made between the meanings of hupakoúō and hupotássomai <G5293>, to place oneself under another, to assume a subordinate position.
(A) Hupakoúō is used of the obedience children render to their parents (Eph. 6:1; Col. 3:20). This refers to an obedience which springs from their sense of duty toward, and dependence on parents.
(B) This same verb is used of the servile obedience rendered by slaves to their masters (Eph. 6:5; Col. 3:22). They must obey by virtue of their subordinate position.
(C) However, in the NT, when the response of a wife to her husband is in view, it is hupotássō <G5293> which is most often employed. It means to place under the rank of another, to put in submission. This position is expressed in 1 Tim. 2:13: "For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression." (1) The verb hupotássō can be used in the act. trans. sense. In such a case it would have a direct obj. and would mean to subdue and place someone in their proper position. In this sense the verb is used in 1 Cor. 15:27 where Paul speaks of God the Father at the end time subjugating all things including death and Satan under His feet: "For he hath put all things under his feet." The verb translated "put... under" is hupétaxen (aor. act. indic. 3d person sing. of hupotássō)in the act. trans. form. Then 15:28 says, "And when all1409 things shall be subdued [hupotagḗ, aor. pass. subjunctive 3d person pl.] unto him, then shall the Son also himself be subject [hupotagḗsetai, fut. mid. indic. meaning, "the Son will place Himself voluntarily under the Father" {a.t.}] unto him that put all things under him [hupotáxanti, aor. act. part. dat. sing., referring to the Father], that God may be all in all." God is presented as the One who subdues everything to Himself at the consummation of the age when Christ's work of redemption is fully realized.
Hupotássō in its act. trans. form is never used of a husband with his wife being the direct obj. Instead the Apostle Paul commands, "Husbands, love your wives, even as Christ also loved the church, and gave himself for it" (Eph. 5:25). Loving means discerning your wife's need and meeting it as only you as a husband can meet it. And remember that as the church is imperfect and needs forgiveness, so does your wife. Do not take the role of God in your relationship with your wife. (2) The second instance that hupotássō is used act. and trans. is in Eph. 1:22, "And hath [the Father God] put all things under his [Christ's] feet, and gave him to be the head over all things to the church." This is similar to what the Father is said to do in 1 Cor. 15:27, 28. God the Father will subdue all things under Christ the Son and the first-fruits of i.e. Jesus' resurrection (1 Cor. 15:20-28). (3) The third instance of hupotássō in the act. trans. form is in Phil. 3:21: "Who [the Lord Jesus Christ] shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue [hupotáxai, aor. act. inf. trans.] all things unto himself." The Father God subdues all things to the Son God. (4) The fourth instance is in Heb. 2:5, 8: "For unto the angels hath he not put in subjection [hupétaxen, act. aor. trans. meaning subdued] the world to come, whereof we speak.... Thou hast put all things in subjection [hupétaxas, act. aor. trans.] under his feet. For in that he put all in subjection under him [hupotáxai, aor. inf. act. trans.], he left nothing that is not put under him [anupótakton <G506>, unsubdued, used as an adj.]. But now we see not yet all things put under him [hupotetagména, perf. pass. part. referring to everything that is yet to be subdued to Christ]."
(D) The mid. form hupotássomai is used in Luke 2:51 speaking of the Lord Jesus in His childhood placing Himself under His mother and His stepfather Joseph. "And he went [at age 12] down with them, and came to Nazareth, and was subject [hupotassómenos, pres. mid. part.] unto them." This is in keeping with the command given to children to obey their parents as in Eph. 6:1: "Children, obey [hupakoúete, pres. imper.] your parents in the Lord: for this is right." Even though Lord Jesus stood in a very special relationship with His parents, He was still under their authority. When it comes to a wife's relationship to her husband, it is the mid. form hupotássomai, to place oneself under in one's proper position, i.e. used as in Eph. 5:22, "Wives, submit yourselves [hupotássesthe, pres. mid. imper. 2d person pl.] unto your own husbands, as unto the Lord" (see Col. 3:18; Titus 2:5). The only time that hupakoúō is used of a wife obeying her husband is 1 Pet. 3:6 when Sarah obeyed Abraham. The verb which is used of Sarah's obedience to Abraham is not hupotássomai as used in 1 Pet. 3:1, 5 to designate the proper attitude of a wife toward her husband, but hupakoúō. 1 Pet. 3:6 states, "Even as Sarah obeyed [hupḗkouse, aor. act. indic. 3d person sing. of hupakoúō <G5219>] Abraham, calling him lord [kúrion <G2962>]." This word in 1 Pet. 3:6 concerning Sarah's attitude is a commendation of her as an example to all godly women. And then Peter continues, "whose daughters ye are" or better still, "whose children you become" (a.t.). These faithful wives became children of Sarah by following her example.
Peter is telling these women not to fear the consequences of following the course of action which he has prescribed. They1410 should be confident that God will be with them in their efforts to do what is right regardless of the difficulties they may face in doing so. A woman must do what is good (agathopoiéō <G15>) and not allow scare tactics to overrule what she knows to be right.
Deriv.: hupakoḗ <G5218>, obedience; hupḗkoos <G5255>, obedient to the will of God.
Syn.: summorphóomai <G4833>, to conform oneself to; peitharchéō <G3980>, to be submitted to a ruler, to hearken, obey one in authority.
Ant.: apeithéō <G544> and apistéō <G569>, to disbelieve, be disobedient; parakoúō <G3878>, to mishear, neglect to hear, disobey; anthístēmi <G436>, to stand against, oppose; parabaínō <G3845>, to transgress, go contrary to; epanístamai <G1881>, to rise or stand up against, attack; antidiatíthemai <G475>, to set oneself opposite, oppose; antíkeimai <G480>, to lie opposite, be adverse, contrary; antistrateúomai <G497>, to fight or war against.--Complete Word Study Dictionary, The [7]
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ἀκούω akoúō [to hear, listen] <G191>,
ἀκοή akoḗ [hearing] <G189>,
εἰσακούω eisakoúō [to obey] <G1522>,
ἐπακούω epakoúō [to listen] <G1873>,
παρακούω parakoúō [to fail to hear] <G3878>,
παρακοη parakoē [disobedience] <G3876>,
ὑπακούω hypakoúō [to listen, obey] <G5219>,
ὑπακοή hypakoḗ [obedience] <G5218>,
ὑπήκοος hypḗkoos [obedient] <G5255>
akoúō
(→ blépo, horáō).
A. The Hearing of Man.
The use of the group in the NT reflects the significance of God’s word; hearing corresponds to revelation as its form of appropriation.
1. The Hearing of Revelation outside the NT.
a. In the Greek mysteries and Gnosticism more stress is laid on apprehension of God by seeing. Hearing can lead astray, not seeing (Philo On Flight 208). If some revelation is by hearing, the true mystery is known to sight. In the Mithras liturgy the God appears. Monuments depicting religious acts show that the climax often comes with vision.
b. The OT and Judaism have a different emphasis. Even when God is said to be seen, the usage is not strict. True vision is dangerous (Gen. 19:26; Ex. 3:6) and unusual (Ex. 33:11, 20). Seeing God is eschatological (Isa. 60:1ff.). Even when Moses is face to face with God, they speak (Ex. 33:11). Seeing God is a setting for his word (Isa. 6:1ff.). The decisive call is to hear (Isa. 1:2, 10; Amos 7:16). Hearing entails action in obedience as true seeking (Jer. 29:13; Mic. 6:8).
c. Symbols are important in apocalyptic, but usually in relation to words (Dan. 7:17ff.; 8:16ff.). For the rabbis hearing is through reading out loud the holy books. Recitation of the Shema brings out the importance of hearing, for the passages used (Dt. 6:4ff.; 11:13ff.; Num. 15:37ff.) show that we know God by studying and keeping his law. The voice from heaven rather than the vision becomes the way of direct, physical apprehension of God.
2. The Hearing of Revelation in the NT.
a. The NT revelation, too, is a word or message. We receive what Jesus did and said by hearing (cf. Mark 4:24; Matt. 11:4; Luke 2:20; Acts 2:33; 1 Jn. 1:1). What Jesus looked like is of no interest. Seeing is directed to his acts. Parables like that of the sower are parables of hearing. Things seen take on significance in what is heard (cf.35 Mark 9:7; 2 Cor. 12:3; Acts 18:9). akoúein in the absolute can express the true hearing of appropriation (Mark 4:9). The content of hearing corresponds to that of what is heard. It is the reception of grace and the call to repentance in response to salvation and its ethical demand. Thus faith and obedience are the marks of real hearing (cf. Rom. 1:5; 16:26): the “obedience of faith.”
b. This aspect is strong in John but also present in the other Evangelists. Note the message to the Baptist in Matt. 11:4, the blessing in Matt. 13:16, and the condemnation in Mark 4:12. Yet since Jesus is present in work as well as word, eschatological seeing is also a factor (Matt. 11:20ff.).
B. The Hearing of God.
akoúein can also refer to God’s hearing of prayers, though eisakoúō is more common in this regard, epakoúō and epḗkoos, common in Hellenism for hearing deity, are largely avoided. For instances of God or Jesus hearing cf. Jn. 11:41-42; Acts 7:34; 2 Cor. 6:2; Heb. 5:7; 1 Jn. 5:14-15.
akoḗ.
This common word has the active meaning 1. “sense of hearing” and the passive one 2. “report.” In the NT it can mean “preaching” with a stress on the hearing (cf. 1 Th. 2:13; Rom. 10:16ff.; Heb. 4:2). In Gal. 3:2 the point is not “believing hearing” but “preaching of faith,” i.e., with faith as the content and goal. In the pagan world akoaí was also used 3. for the ears put on sanctuary walls to symbolize hearing deity. The singular akoḗ could also be the place of hearing mysterious voices in a temple.
eisakoúō.
With the basic senses “to hear” and “consent,” this means a. “to obey” in secular Greek and the LXX, and b. “to hear,” “answer,” always passive in the NT: Luke 1:13; Matt. 6:7; Acts 10:31; Heb. 5:7 (Christ).
epakoúō.
This is the technical word for the hearing of deity, epḗkoos being a popular epiphet for pagan gods. The only NT instance is 2 Cor. 6:2 (cf. Isa. 49:8 LXX). Avoidance of the term may reflect a desire to differentiate God from pagan deities.
parakoúō, parakoḗ
(→ apeithéō). There are three meanings: a. “to overhear,” b. “to hear incorrectly,” and c. “to disregard.” Sense a. seems to be the point in Mark 5:35-36, sense c. in Matt. 18:17. parakoḗ in the NT bears sense c. (cf. Acts 7:57; Rom. 5:19; 2 Cor. 10:6; Heb. 2:2).
hypakoúō
(→ peitharchéō).
1. “To hear the door,” i.e., “open” (Acts 12:13).
2. “To obey.” The word is used in this sense for wives, children, and servants (Eph. 6:1, 5; Col. 3:20, 22), for demons and nature (Mark 1:27; 4:41), for humanity in general relative to good or evil moral powers (Acts 6:7; Rom. 6:12, 16-17; 2 Th. 1:8), and for the community (Phil. 2:12; cfi Acts 5:32). LXX usage shows how strongly the sense of hearing is present in obedience (cf. Gen. 22:18; Jer. 13:10).
hypakoḗ, hypḗkoos.
Except in Phlm. 21, this word always implies religious decision (e.g., Rom. 6:16 — over against hamartía in Rom. 6:16 and parakoḗ in Rom. 5:19). What is obeyed may be the truth (1 Pet. 1:22) or Christ (2 Cor. 10:5), who is himself the subject in Rom. 5:19. The denotation is not the ethical attitude but the religious act from which it derives (1 Pet. 1:14). The obedience of faith (Rom. 1:5; 16:26) implies that the message of faith issues in obedience, hypḗkoos means “obedient” — to God (Acts 7:39), to the apostle (2 Cor. 2:9). Christ himself is hypḗkoos in fulfilling his divine mission (Phil. 2:8).
[G. KITTEL, I, 216–25]--Theological Dictionary of the New Testament - Abridged Edition [8]
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Appendix / Bibliography
[1] (WuestNT) Wuest, Kenneth S., trans. The New Testamen: An Expanded Translation Grand Rapids, MI: Wlliam B. Eerdmans, 1961. Reprint, Grand Rapids, MI: Wlliam B. Eerdmans, 2002. WORDsearch CROSS e-book.[3] (NLT) Holy Bible, New Living Translation Wheaton, IL: Tyndale House Publishers, 2004. WORDsearch CROSS e-book.
[4] Thayer's Greek-English Lexicon
Joseph Henry Thayer (November 7, 1828—November 26, 1901), an American biblical scholar, was born in Boston, Massachusetts. Thayer's Greek–English Lexicon of the New Testament is one of the greatest achievements in biblical scholarship
[6] Mounce, William D., ed. Mounce's Complete Expository Dictionary of Old and New Testament Words: Expository Dictionary. Grand Rapids, MI: Zondervan, 2006. WORDsearch CROSS e-book.
[7]Zodhiates, Spiros. New Testament. Chattanooga, TN: AMG Publishers, 1993. WORDsearch CROSS e-book.
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