John 6:19-20 Then, when they had rowed about three or four miles, they saw Jesus walking on the sea and drawing near to the boat; and they were frightened. 20 But He *said to them, “It is I; do not be afraid.” 21 So they were willing to receive Him into the boat, and immediately the boat was at the land to which they were going."
Introduction:
Oftentimes it is very illuminating to take one episode in one of the four Gospels and compare how the other Gospels record that same event. Jesus' miracle of walking on the water in John 6:15-21 represents the fifth of seven total miraculous signs in John's Gospel. Matthew 14:22-33 and Mark 6:47-51 record the same event as we find in John 6:15-21. Each Gospel writer includes details not found in the others. Whenever we weave Matthew, Mark and John together (Luke does not include this episode in his Gospel), we can see the whole picture. For the sake of the reader's convenience, I will color-code Matthew's details in orange; John's details in blue and use Mark's record as the base text (Mark's text will be in black), since it is the shortest of the three per word count in the underlying Greek text.
Jesus walks on the water
Matthew 14:22-33; Mark 6:47-51; John 6:15-21
So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone. Immediately He made the disciples get into the boat and go ahead of Him to the other side, while He sent the crowds away. Now when evening came, His disciples went down to the sea, and after getting into a boat, they started to cross the sea to Capernaum.
After He had sent the crowds away, He went up on the mountain by Himself to pray when it was evening, the boat was in the middle of the sea, and He was alone on the land. After He had sent the crowds away, He went up on the mountain by Himself to pray; and when it was evening, He was there alone. But the boat was already a long distance from the land, battered by the waves; for the wind was contrary. It had already become dark, and Jesus had not yet come to them. The sea began to be stirred up because a strong wind was blowing. Then, when they had rowed about three or four miles.
Seeing them straining at the oars, for the wind was against them, at about the fourth watch of the night He came to them, walking on the sea; and He intended to pass by them. But the boat was already a long distance from the land, battered by the waves; for the wind was contrary. And in the fourth watch of the night He came to them, walking on the sea.
When the disciples saw Him walking on the sea, they were terrified, and said, “It is a ghost!” And they cried out in fear. But immediately Jesus spoke to them, saying, “Take courage, it is I; do not be afraid.” Peter said to Him, “Lord, if it is You, command me to come to You on the water.” And He said, “Come!” And Peter got out of the boat, and walked on the water and came toward Jesus. But seeing the wind, he became frightened, and beginning to sink, he cried out, “Lord, save me!” Immediately Jesus stretched out His hand and took hold of him, and *said to him, “You of little faith, why did you doubt?” But when they saw Him walking on the sea, they supposed that it was a ghost, and cried out; then, when they had rowed about three or four miles, they saw Jesus walking on the sea and drawing near to the boat; and they were frightened.
For they all saw Him and were terrified. But immediately He spoke with them and said to them, “Take courage; it is I, do not be afraid.” For they all saw Him and were terrified. But immediately He spoke with them and said to them, “Take courage; it is I, do not be afraid.” But He said to them, “It is I; do not be afraid.”
Then He got into the boat with them, and the wind stopped; and they were utterly astonished. When they got into the boat, the wind stopped. And those who were in the boat worshiped Him, saying, “You are certainly God’s Son!” So they were willing to receive Him into the boat, and immediately the boat was at the land to which they were going.
What we learn from weaving together the Gospel accounts of Jesus' walking on the water
Whenever we can view the episode from Matthew, Mark and John, we discover the following lessons:
1. Jesus' motive, per Matthew's Gospel, for sending the disciples ahead of himself was to deal with the crowds who were wanting to make him king. This growing desire on the part of the crowd was what also prompted Jesus to be alone and apart from the disciples.
2. Once Jesus was alone, Matthew's version records that he went to pray. John adds the detail that the disciples had rowed between three and four miles, or about half of the total width of 8 miles (the sea of Galilee is 8 miles wide and 13 miles long). This would place the disciple's exactly in the middle of the Sea of Galilee, as recorded by Mark.
3. This storm was an extraordinarily powerful one. Mark has the disciples straining at the oar and Matthew records the boat being battered by the waves.
4. Jesus sees the disciples and walks out to them in all three versions. Matthew includes a detailed response, discussion and Peter himself walking out to meet Jesus. Peter's fear and sinking in the waves is also recorded by Matthew. Mark and John give the more abbreviated version. Once Jesus gets into the boat, Mark's version records the disciples were astonished at the fact of the sudden stoppage of the wind. Matthew records the manner of their astonishment, an astonishment that led to their worship of Jesus and declaration of Him as the Son of God. John emphasizes the willingness of the disciples to receive Jesus in to the boat.
5. The outcome of the miracle is that due to the stoppage of the wind, John alone records how quickly the disciples were able to make it to the other side.
Life Application
Today we aimed to view Jesus' miracle of walking on the water in light of the three Gospels in which it is found: Matthew, Mark and John. Why this miracle? Why does it matter?
1. Jesus is Divinely powerful enough to calm the storms of life.
Jesus' miracle was an active demonstration of His Deity and divine authority over the created order. Certain Old Testament scriptures assert the Sovereignty of Yahweh over the sea (Psalm 65:7; 89:9; 107:28-30).
2. Jesus' humanity enabled Him to walk into the midst of the storm.
The disciples were already frightened enough. Per the Gospel records, they perceived him at first to be a "spirit". Only as a flesh and blood human being could Jesus effectively minister to His disciples. Interestingly enough, by calming the storm, He shows His disciples how as man He could bring into subjection the created order, thus demonstrating Himself to be the New Adam. More to the point though, as man, Jesus empathized with His followers by entering into the fray.
3. Trust in this Jesus will enable you to get to where He is leading you in life.
John especially notes how quickly the boat got to the other shore.
Matthew 3:16 "After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him."
Introduction:
When we consider Jesus' public baptism in relationship to the baptism He commands his disciples to perform in the great commission of Matthew 28:18-20, what relationship do both have with one another? Today's posts offers some quick thoughts in answer to this question.
1. Jesus' baptism provides the mode for what would be believer's baptism.
John 3:22-23 notes concerning Jesus' disciples baptizing as a continuation of John's baptism - "After these things Jesus and His disciples came into the land of Judea, and there He was spending time with them and baptizing. 23 John also was baptizing in Aenon near Salim, because there was much water there; and people were coming and were being baptized." What is the mode or manner in which water baptism ought to take place? should people be sprinkled? have water poured upon them? the answer to all of these questions is in the negative. The underlined words of the passage tell us that John (and presumably the disciples of Jesus) baptized where there was much water in order to immerse the candidates. Dr. Adrian Rogers notes on page 113 of his book - "What Every Christian Ought to Know":
"If we baptize by sprinkling, we could baptize seven thousand people with a jugful. The reason John was baptizing down there is simple: there was much water there, and it takes a lot of water to baptize".
The meaning of the word "baptize" itself conveys this central thought of "immersion". Hence, Jesus' baptism conveys to us the mode required to perform proper water baptism.
2. Jesus baptism communicates rich meaning into the symbolism taught by believer's baptism
In Matthew 3:16; Mark 1:10; Luke 3:22 and John 1:32 we read what occurred when the Lord Jesus Christ came up out of the cold, chilly waters of the Jordon in His baptism by John. In various respects all four Gospels record the Holy Spirit descending upon Jesus to convey the official beginning of His public ministry. As the "Anointed-One", "The Messiah" or "The Christ", the Incarnate Son of God was to be characterized as ministering on this earth in His first coming as one endued by the Holy Spirit.
Next we read in Matthew and Mark's versions of how the heaven's opened. Our Lord Jesus Christ was to be characterized in His humanity as a man who would ever walk under an open-heaven in communion with His Heavenly Father.
Then thirdly, the first three Gospels record the Father's voice coming out of Heaven as declaring: "This is my beloved Son in whom I'm well pleased." John's version focuses more on John the Baptist's eye-witness account and his verbal confirmation of Jesus' eternal identity as the Son of God. At anyrate, we see in the baptism of Jesus the priority of God's voice being heard clearly and confirming Jesus.
So when we consider these realities in Jesus' life, the principles that we can see in the symbolism of believer's baptism are these: a). Following the Spirit's leading b). increased fellowship with God c). increased ability to heed God's Word.
The great commentator Matthew Henry notes: "The heavens were opened when Christ was baptized, to teach us, that when we duly attend on God’s ordinances, we may expect communion with him, and communications from him."
So we have seen that Jesus' baptism informs believer's baptism by way of the mode it is performed and the rich meaning it exports, but now lets consider one last way in which Jesus' baptism relates to believer's baptism practice in the remainder of the New Testament and the local church today...
3. Jesus' baptism conveys the commitment factor we find in believer's baptism
When the Lord Jesus came to John to be baptized, he traveled some 60 miles to do so. The Lord Jesus' desired to be baptized so as to identify publicly with the people whom He would come to redeem. His baptism also was His way of initiating His public life. When a Christian gets baptized, they are "going public" with their faith and "publicly professing" their commitment to live for the Jesus whom they already received in prior saving faith. The "New Directory for Baptist Churches by Edward Hiscox" (not so new anymore, since it was printed in 1970), has this to say concerning how baptism enhances the Christian's commitment:
"Moreover, the disciple feels that in baptism he has effectually and openly come out from the world, and committed Himself to Christ and His service. This gives to the spirit a moral triumph, and fills it with boundless peace. Baptism is therefore an act of obedience, and as such brings the candidate into a more intimate and exclusive fellowship with the Lord; but it possesses no power in itself to remit sin, to change the heart, or sanctify the spirit."
Closing thoughts
Today we aimed to understand what relationship, if any, Jesus' baptism has to the New Covenant, believer's baptism He commanded His disciples to perform and ordained for His church to practice throughout the centuries and millennia. We found at least three connecting points:
1. Jesus' baptism provides the mode for believer's baptism
2. Jesus' baptism provides rich meaning that is symbolized by believer's baptism
3. Jesus' baptism conveys the commitment factor we find in believer's baptism
John 6:15-21 So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone. 16 Now when evening came, His disciples went down to the sea, 17 and after getting into a boat, they started to cross the sea to Capernaum. It had already become dark, and Jesus had not yet come to them. 18 The sea began to be stirred up because a strong wind was blowing. 19 Then, when they had rowed about three or four miles, they saw Jesus walking on the sea and drawing near to the boat; and they were frightened. 20 But He said to them, “It is I; do not be afraid.” 21 So they were willing to receive Him into the boat, and immediately the boat was at the land to which they were going."
Introduction:
A quote from commentator Warren Wiersbe begins our reflections on Jesus' miracle of walking on the water:
"Did Jesus know that a storm was coming? Of course. Then why did He deliberately send His friends into danger? Quite the opposite is true: He was rescuing them from greater danger, the danger of being swept along by a fanatical crowd. But there was another reason for that storm: The Lord has to balance our lives; otherwise, we will become proud and then fall. The disciples had experienced great joy in being part of a thrilling miracle. Now they had to face a storm and learn to trust the Lord more. The feeding of the five thousand was the lesson, but the storm was the examination after the lesson."
Whenever we consider Jesus' miracle of the feeding of the 5,000 in John 6:1-15, we could deem that a mass miracle in this chapter of John's Gospel. The point of that first miracle in John 6 was to demonstrate that Jesus could gloriously provide for the physical needs of His people. Such provision points to what He truly and ultimately came to offer: namely provision for the impoverished soul.
Jesus provides not only for physical needs, but emotional needs
In this miracle of walking on the water, which one could deem a majestic miracle, we find the Lord Jesus providing for the psychological needs of His disciples, as well as demonstrating His Divine authority over the created realm.
In John 6:20, we find the disciples frightened and afraid. Jesus' appearance by way of walking on the water delivers to them the provisions they need for the emotional need of the moment. Much like the provision of physical needs, Jesus' provision of psychological and emotional needs points to His ultimate goal of providing for the needs of the soul.
Commentator Matthew Henry gives us the following insight about Jesus' actions:
"Note, [1.] Our real distresses are often much increased by our imaginary ones, the creatures of our own fancy. [2.] Even the approaches of comfort and deliverance are often so misconstrued as to become the occasions of fear and perplexity. We are often not only worse frightened than hurt, but then most frightened when we are ready to be helped. But, when they were in this fright, how affectionately did Christ silence their fears with that compassionate word (John 6:20), It is I, be not afraid! Nothing is more powerful to convince sinners than that word, I am Jesus whom thou persecutest; nothing more powerful to comfort saints than this, “I am Jesus whom thou lovest; it is I that love thee, and seek thy good; be not afraid of me, nor of the storm.” When trouble is nigh Christ is nigh."
When Jesus stated in John 6:20 "it is I", the underlying Greek of this phrase could just as easily translated: "I am". The statement: "I am" hearkens back to the Divine name revealed to Moses in Exodus 3:14. Jesus here reminds His disciples that in as much as He is truly man, He is Yahweh or truly God at the same time. He is indeed God in human flesh. He is Lord over land, sea, sky, man and angels. As God, the Lord Jesus enters into the storm, into the boat and into the very fears of His disciples. His glorious light of Deity and compassionate expression of humanity dispels their fears. When we open up to Him, He will do the same for us.
Closing thoughts:
As we close out today's post, the point of this mediation on Jesus' walking on the water, we discovered that one of the main purposes of the miracle was to gain access to His disciples. Jesus brought to them the only source of psychological and emotion comfort they could have to overcome their immense fear: namely Himself. His affirmation to them of "do not be afraid, it is I" is a powerful reminder to us in the storms of life of how He can bring the peace we need to overcome our fears. He is the "I am". He is the Provider of our emotional needs and calmer of all our fears.
Acts 16:25-30 But about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them; 26 and suddenly there came a great earthquake, so that the foundations of the prison house were shaken; and immediately all the doors were opened and everyone’s chains were unfastened. 27 When the jailer awoke and saw the prison doors opened, he drew his sword and was about to kill himself, supposing that the prisoners had escaped. 28 But Paul cried out with a loud voice, saying, “Do not harm yourself, for we are all here!” 29 And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas, 30 and after he brought them out, he said, “Sirs, what must I do to be saved?”
Introduction:
Probably one of the oldest questions in the world is: "which came first, the chicken, or the egg"? We won't labor any further to answer that question. In today's post we aim to understand the relationship and order between saving faith and believer's baptism. The main point will be that saving faith comes first, with believer's baptism being the obedient and public testimony of what the Lord already did in the baptismal candidate's prior salvation.
A clear passage that demonstrates the order of saving faith and baptism
What makes today's opening text so important is the clarity it gives to the order of saving faith and believer's baptism. The question is raised by the Philippian jailer to Paul with respect to what is required for salvation. So many people today assume that baptism grants salvation. The relationship between saving faith and baptism often becomes muddled among Christians. Some will teach that baptism is optional or not even required for the Christian. Others will teach that saving faith is found in the baptism waters. Still others will teach that faith is certainly where one begins, however, baptism is necessary to complete one's salvation experience. Who is right? Are any right? As always, we must go to the scriptures to evaluate any position on such matters, including one's own.
A clear passage that gives the order and relationship between saving faith and water baptism
Whenever we consider the New Testament's teaching on believer's baptism, all three sections of the New Testament that mention it must be included: the Gospels, Acts and the Epistles. Here in Acts 16 we find Paul's response to the jailer's question in Acts 16:31 - "They said, “Believe in the Lord Jesus, and you will be saved, you and your household.” The Gospel has been and always will be about receiving Christ's salvation by grace alone through faith alone. This simply means that saving faith, by itself, is necessary and sufficient to receive salvation in Jesus Christ. No effort on our part, including baptism, can be included in the equation of defining salvation. Undoubtedly we are saved by grace through faith alone.
Nonetheless, we must hasten to add that following saving faith, one is saved unto a faith that is never alone. This means that true saving faith will be followed by good works. The chiefest of these good works is believer's baptism. One does not get baptized to get saved, nor to complete saving faith initiated by faith nor to find saving faith in the baptismal waters. As we read on down through Acts 16:32-33 "And they spoke the word of the Lord to him together with all who were in his house. 33 And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household."
Notice the order: faith, then baptism. The jailer became reconciled unto God the moment he responded in saving faith to Paul's preaching and teaching. The change wrought in his heart resulted in a desire to obey God. The jailer was saved by grace through faith alone to a faith that would never be unaccompanied by the desire to do good works. As the jailer cared for Paul, we find him being baptized. The baptism was the jailer's way of testifying to others of the change he had experienced in saving faith in Acts 16:31.
Does the New Testament support the notion that water baptism is believer's baptism?
As we noted earlier, one must consider the entirety of the Gospels, Acts and Epistles when attaining unto an understanding of the relationship between saving faith and baptism. In other words, water baptism's proper candidates are to be those who have responded in knowing, saving faith in Jesus Christ per the Spirit's calling and work. What do we find in the Gospels, Acts and Epistles?
1. Baptism was prescribed by Jesus in the Gospels for those who have believed the Gospel. Matthew 28:18-20.
Notice what Jesus commands in Matthew 28:19 "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit." How is one made a disciple? saving faith. What does the disciple then do following their faith commitment to Jesus Christ? get baptized. Such an order of faith, then baptism, lies at the heart of Jesus prescription for the church back then and today.
2. Baptism was practiced by the apostles and early church upon those who believed the Gospel. Acts 2:41-42; Acts 10:44-48; Acts 16:31
I won't take the time to go through each of these verses, only to note that not one time do we find unconverted, non-believing people getting baptized. In the book of Acts, we find cases where people were baptized as a result of their salvation in saving faith.
3. Baptism's powerful meanings refer to those who first believed in Christ and then were to be baptized
Whenever we consider key texts on baptism in Paul's and Peter's letters (epistles) to the churches, the imagery which they convey about baptism presuppose saving faith prior to baptism. In Romans 6:4-11 we see baptism likened unto being buried and raised from a watery grave. Such imagery presupposes a genuine work of saving faith in that person's life, a work appealed to by Paul in Romans 3-5. Or again, the imagery of baptism being likened unto exiting from the old way of life presupposes new life having been granted already in saving faith. Yet again, we find Paul comparing baptism to picturing taking off old clothes and putting on new garments. Such symbolism presupposes the reality of saving faith prior to such baptism.
In Peter's first epistle, we find him comparing baptism to the promise of a good conscience to God in 1 Peter 3:21. Whether we look at Paul's letters or Peter's words, all agree that saving faith necessarily occurs prior to baptism. Without the precursor of a salvation experience, water baptism loses its meaning. The Baptist Faith and Message 2000 notes: "Christian baptism is the immersion of a believer in water in the name of the Father, the Son, and the Holy Spirit. It is an act of obedience symbolizing the believer's faith in a crucified, buried, and risen Saviour, the believer's death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus. It is a testimony to his faith in the final resurrection of the dead."
In briefly surveying the New Testament evidence, it can be concluded that saving faith does indeed occur prior to and separate from the event of water baptism.
Closing thoughts
Today's post aimed to clarify the relationship and order of saving faith to believer's baptism. We considered the clearest text on the subject in the book of Acts, noting how, in practice, the Philippian jailer believed on the Lord Jesus Christ and then followed by with believer's baptism. We then surveyed key verses in the Gospels, Acts and Epistles to understand the relationship between saving faith and believer's baptism. The conclusion from this survey is exactly what we found in the Acts 16 text - saving faith comes first and separately from water baptism. Water baptism represents the first major step of Christian obedience. Such truths are fundamental to instructing new converts to the Christian faith and reinforcing to those already saved and baptized what constitutes the Gospel.
Colossians 2:11-12 "and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; 12 having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead."
Introduction:
Many people do not realize the richness of meaning that lies within the practice of water baptism. The target of today's post is to offer a brief explanation of the richness of believer's baptism in the New Testament.
Unfolding the rich meaning of the New Testament ordinance of water baptism
1. 22 New Testament passages speak of the act of water baptism, whether it was being performed in the early church or was included in the instructions of an apostle or an associate of an apostle.
2. 8 New Testament passages serve to unfold the meaning and richness of this very important practice of Christ's church.
Since baptism is a perennial topic of discussion among Christians, I offer below brief expositions on the top 8 most important texts that refer to believer's baptism...
a. Matthew 28:18-20
Baptism is a command of the Lord Jesus Christ, and points to the meaning of discipleship and the Great Commission. This command of Jesus also includes the notion that baptism is meant for those who have by grace through faith believed on Jesus Christ and thus are disciples. This is why baptism, at least in Baptist circles, is called "believer's baptism".
b. Acts 19:5
Baptism includes the idea of having associated oneself with Jesus Christ, hence the phrase: "baptized in the name of Jesus".
c. Romans 6:3-4
Baptism speaks of having identified oneself with Christ in His death, burial and resurrection. The word "baptism" itself comes from a verb and corresponding noun that unless otherwise prohibited by context, speaks of immersion or dipping of the candidate into the water to bring them back up. This text is one we can point out in understanding the proper mode of baptism.
d. 1 Corinthians 12:12-13
The baptism here refers to the Holy Spirit connecting the new believer to Jesus Christ. Thus this event, which occurs at salvation, is signified, pictured and illustrated by water baptism.
e. Galatians 3:27
Water baptism also communicates the idea of someone who has been "clothed" with Christ - His life, character and nature.
f. Ephesians 4:5
The Spirit's baptism of the new convert into Christ at conversion and water baptism following conversion have a logical relationship to one another as a sign (water baptism) signifying an already existing reality in the life of the new convert (The Spirit's baptism or "installing" of the believing sinner into Christ at salvation). In experience and scripture they are two distinct events in terms of sequence. Hence when the church is practicing water baptism, it is an act that signifies a prior genuine act of God in bringing the person to saving faith. Thus people do not get water baptized to get saved, rather they get water baptized because they have been born again.
g. Colossians 2:12
Baptism communicates that the person being baptized has turned their back on the world and former way of life as a result of God's prior working of saving faith in their life through the Gospel. Circumcision was a rite in the Old Testament that pictured a saint's identification with God's Covenant with Abraham, Isaac and Jacob and New Testament Baptism signifies the New Testament saint's tie of faith with Jesus Christ. Some well meaning and Godly people attempt to build the practice of infant baptism from texts such as these, however we do not see one example of infant baptism being practiced by the church nor apostles in the New Testament.
h. 1 Peter 3:21
Baptism is not something done to get saved, but rather something one does because they were saved. It is the pledging to God of a good conscience and a public profession of one's prior faith to a group of witnesses.
How Southern Baptists understand the act, meaning and mode of Jesus' ordinance of water Baptism
It is so important to derive our understanding of any doctrine or practice from the scriptures - which constitutes our final authority of faith and practice. In looking at the Southern Baptist's understanding of water baptism, one can compare the following statement in the Baptist Faith & Message 2000 to the above scriptures:
"Christian baptism is the immersion of a believer in water in the name of the Father, the Son, and the Holy Spirit. It is an act of obedience symbolizing the believer's faith in a crucified, buried, and risen Saviour, the believer's death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus. It is a testimony to his faith in the final resurrection of the dead. Being a church ordinance, it is prerequisite to the privileges of church membership and to the Lord's Supper."
Closing thoughts
The BFM 2000 appears consistent with the Biblical evidence for communicating the rich meaning of water baptism as so given by Jesus to His church. As always, the final court of appeal is the scripture, being that it is where we turn to in understanding how we ought to believe, act and worship our Lord and Savior Jesus Christ. Truly then we can say that Baptism in the New Testament is rich in meaning. It pictures and communicates the richness of the Gospel, the scriptures, the Christian life and Christ Himself. May this post be used of the Lord today to bring clarity to the discussion, understanding and practice of believer's baptism.
Luke 2:25-32 "And there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel; and the Holy Spirit was upon him. 26 And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. 27 And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to carry out for Him the custom of the Law, 28 then he took Him into his arms, and blessed God, and said, 29 “Now Lord, You are releasing Your bond-servant to depart in peace, According to Your word; 30 For my eyes have seen Your salvation, 31 Which You have prepared in the presence of all peoples, 32 A Light of revelation to the Gentiles, And the glory of Your people Israel.”
Introduction:
Today is the first Sunday of what Christians call the season of "Advent". The term "advent" derives from a Latin word adventus meaning "coming" or "arrival". Advent season developed in the history of the church to focus believers upon remembering Jesus' first coming and anticipating His second coming. In many churches, advent season is inaugurated by the lighting of what is called an "advent wreath", pictured below:
Different variations on the wreath's design and meanings of the candles will differ from one Christian tradition to the next. In general though, there are four candles: three purple and one pink. The first two candles respectively stand for "hope" and "faith". The third candle is a pink one, symbolizing "joy". The fourth candle signifies "peace", with the final "white candle" picturing Christ Himself as the culmination of advent. In some versions of the wreath, this fifth candle, often deemed the "Christ candle", is usually lit on a Christmas Eve service.
In all versions of the advent season that this author has read, there is near uniform agreement that the first candle, representing the first Sunday in advent, carries the theme of "hope". In the opening passage of today's post, we find the Christ child brought to the temple for the sake of dedicating Him to the Lord. We mustn't forget of course that the little babe held in Mary and Josephs' arms was the Person of the Son, truly God and, having his humanity conceived by the Spirit in the virgin' womb - truly man.
John's opening prologue in John 1:9 indicates that the Person of the Son was the "light" that lights every man, meaning that through the general revelation of God's Deity, the Son's glory was made known to all people, in all places and in all times. According to Bible scholar Mark Bailey of Dallas Theological Seminary, there is a manner in which every person has had awareness of the Son of God in a general sense. Mankind in general had rejected the light of God's glory in general revelation. John goes on to indicate that when Jesus Christ came "to his own" (i.e the Jewish people) via the virginal conception of His incarnated humanity, His own people rejected Him. Thankfully, grace was at work in those days, with John reporting these words in John 1:12-13 "But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God."
All humanity was plunged into darkness after the fall of Adam and Eve in Genesis 3. God had the torchlight of the Gospel dotting history through the communication of the Gospel by way of His prophets. All of those torches pointed the way to "hope", "The Hope", the hope of salvation brought by no less than God Himself. As the Old Testament would progress, God began to give hints in passages such as Isaiah 7:14; 9:6-7 and Micah 5:2 that this coming one would not only be God, but God in human flesh. The light of uncreated deity would burn brightly on the frail wick of perfect humanity.
Hence when Simeon was holding the infant Christ in His arms, He was holding "The Hope", advent's promise, Messiah, Son of God - Jesus Christ. Today as we begin this advent season, let's reflect on how much hope Jesus Christ brings into the lives of those who trust in Him by faith. The wintertime months feature less light, and more darkness. As we journey further into history, times grow darker and shorter. Thankfully, whenever we think of Jesus Christ, the light of hope, His advent some 2,000 years ago provide "hope" in the midst of despair and light amidst the darkness. May His light of hope shine in your life today on this first Sunday of advent.
John 6:1-5 "After these things Jesus went away to the other side of the Sea of Galilee (or Tiberias). 2 A large crowd followed Him, because they saw the signs which He was performing on those who were sick. 3 Then Jesus went up on the mountain, and there He sat down with His disciples. 4 Now the Passover, the feast of the Jews, was near. 5 Therefore Jesus, lifting up His eyes and seeing that a large crowd was coming to Him, *said to Philip, “Where are we to buy bread, so that these may eat?”
Introduction:
Today's post features the only other miracle performed by Jesus (other than His resurrection) that we find in all four Gospels of the New Testament - the feeding of the 5,000. John 6 as a whole features the different ways the Lord Jesus Christ provides for His people. As we will see in this particular miracle of the feeding of the 5,000, Jesus Christ provides physical needs. Later on in John 6:16-21 we find Jesus performing the majestic miracle of walking on the water and calming His disciples' fears - hence showing Him to provide for emotional needs. Then the remaining bulk of John 6:22-71 details the marvelous revelation of Jesus as the bread of life as the Provider of spiritual life and salvation.
As we consider the feeding of the 5,000 in John 6:1-14, the event occurs at least 6 months after the close of John 5. Per the other three Gospels, Jesus had commissioned the twelve disciples to go throughout the Galilean country-side to preach the Kingdom of God and perform miracles (see Luke 9:1-11 for example). As the disciples were out performing their first assignment, Jesus Himself continued teaching parables and performing other miracles. It was upon the return of the disciples from their first tour that we find ourselves leading up to this greatest of Jesus' mass miracles: the feeding of the 5,000.
Now one would think that after all the disciples has done and witnessed through the power delegated to them by Jesus, there would be no need for them to be taught a lesson on how He provides. Yet, that lesson was needful. You and I have short memories when it comes to God's provision. The Lord will come through in major way and we will rejoice for a little while, only to come to within a week's time starting to wonder about God's provision.
The point of this miracle is to set the stage for what will be a major theme in John 6. As is often the case, Jesus begins in the physical realm whenever He desires to bring His disciples to grow in their understanding of a major spiritual truth. His ability to provide not only physical and emotional needs but also spiritual needs will be the ultimate progression to which the feeding of the 5,000 points.
So as we think on how Jesus Christ is the glorious provider, what can we glean from this miracle in John 6:1-15?
1. Greatness of the need. 6:1-9
The opening verses of today's post sets the stage for this miracle. A great need has arisen. 5,000 men plus possible families have been following the Lord Jesus through the country-side. John 6:5 notes Jesus lifting up His eyes to behold the crowd. Mark 6:34 adds the explanatory comment that Jesus saw the crowds as a flock of sheep without a shepherd. Their bellies were empty. Yet there was the more profound need of the emptiness of their souls that only Jesus could fulfill.
In John 6:1-9 we see indications of how desperate and great the need was at this time. Philip, one of Jesus' disciples, notes it would take the equivalency of 8 months of wages to feed the crowd. Another disciple, Andrew, points out that the only provisions they have on hand is a small lad's lunch of five barley loaves (likely 5 small flat-bread crackers) and two fish (little pickle fish, a common food). The need in the physical far outstripped whatever money or resources the disciples had.
John 6:6 tells us that Jesus knew this the whole time. Evidently He was testing them. We often find God testing His people for the sake of the people understanding how much they truly trust Him. The tests are not designed for failure, but to equip for the sake of eventual success. Testing by God aims not to destroy faith, but build it, examine it and improve upon it by the means of strengthening grace which He gives (namely His Word, prayer and time with God's people). In such tests, the question is: will we rely upon God and His word in faith or trust instead in our own opinions, flesh and observations (see for instance 2 Chronicles 32:31)?
The greatness of the need is pressed in upon these disciples and us as readers. Only when we are made aware of the desperation of the need will we be prompted to seek out a greater provision. Only Jesus can be the Great Provision.
2. Grandeur of provision. John 6:10-13
John 6:10-11 states - "Jesus said, 'Have the people sit down.' Now there was much grass in the place. So the men sat down, in number about five thousand. 11 Jesus then took the loaves, and having given thanks, He distributed to those who were seated; likewise also of the fish as much as they wanted." The word Jesus uses for "sit" in these verses has to do with rest and refreshment.
Most commentators point out that Jesus' multiplication of the loaves and the fish echoes the miracle done by the Old Testament prophet Elisha in 2 Kings 4:42-44. In 2 Kings 4:42-44 we read - "Now a man came from Baal-shalishah, and brought the man of God bread of the first fruits, twenty loaves of barley and fresh ears of grain in his sack. And he said, “Give them to the people that they may eat.” 43 His attendant said, “What, will I set this before a hundred men?” But he said, “Give them to the people that they may eat, for thus says the Lord, ‘They shall eat and have some left over.’” 44 So he set it before them, and they ate and had some left over, according to the word of the Lord." In that Old Testament miracle, God worked through Elisha to save the lives of the people from some poisoned stew. The people were hungry, and so a man brought 20 loaves of bread, Elisha blessed the bread and it was enough to feed 100 of the people.
If indeed this echo is intended in John 6, then what Jesus is communicating is how He himself can save the crowds not merely from death of physical starvation, but spiritual. Jesus begins in the realm of the physical, however, He does not intend to remain only on the physical appearances of things. The grandeur of the provision exceeds the greatness of the need here in John. This sets up the crowd and the reader to appreciate...
3. The glorious provider. John 6:13-14
John 6:13-14 states - So they gathered them up, and filled twelve baskets with fragments from the five barley loaves which were left over by those who had eaten. 14 Therefore when the people saw the sign which He had performed, they said, “This is truly the Prophet who is to come into the world.” The people perceived that Jesus was perhaps (in their mind "perhaps") the fulfillment of Moses' prophecy in Deuteronomy 18:18 "I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him." Indeed, Jesus was the fulfillment of that scripture, however, the people never went beyond that perception. Jesus was the ultimate prophet, but He was so much more. In John 6:15 we come to understand that the people wanted to take Jesus by force and make Him their King. As later verses in John 6 indicate, the people saw a free meal ticket with Jesus and a possible King who could overthrow the Roman tyranny of the time. Jesus of course did not come to bring in that type of a kingdom.
Closing thoughts
Today we considered Jesus Christ our glorious provider in His miracle of the feeding of the five-thousand. We noted the following from this event:
1. Greatness of the need. 6:1-9
2. Grandeur of the provision. 6:10-13
3. Glorious Provider - Jesus Christ. 6:13-14
Oftentimes what prevents us from seeing the glorious provider, Jesus Christ, are two things: misplaced expectations and too-low of expectations. To say Jesus was "the prophet" was remarkable, however, if that is as far as we ever go, we end up having way too low a view of Jesus. Sometimes we have a little view of Jesus, as well as misplaced expectations. We think He will do one thing, and when it ends up that the Lord provides in a different way than we expected, we accuse God of all sorts of things. Such attitudes prevent us from seeing Jesus for who He really is - the Glorious provider. As commentator R.C Sproul notes in his commentary on John: "He is our King, who gives us all that we need and more."
