Selah! Harmony Commentary of the Four Gospels {ebook Volume 3}

By Henry R. Pike

Books have been written to prove anything, everything, and nothing. Others have just been written. This endeavor, born out of fourteen years of hard work, surveys the life of Christ as recorded in the four gospels. It contains a defense of the Authorized Version of the Bible, especially the four gospels, but is void of the rancor often employed by some in dealing with this subject. In courteous but straight talk, Dr. Henry R. Pike deals with several of the pseudo beliefs regarding divine inspiration of Scripture, the unsaved “textual critics,” and the sensational date-setting eschatology, which is the handmaid of radical dispensationalism. The apostate ecumenical movement, false cults masquerading as Christians, and the Papal system of religion are defined for what they were and are. His treatment of the church fathers and certain “heroes of the faith,” such as Augustine, Calvin, and Luther, many of the Reformers, the radical wing of the Anabaptists, the impure Puritans, C. S. Lewis, and other “stalwarts of Christianity” will shock some readers! There are several enlightening paragraphs dealing with apostate hymnology that has cunningly infiltrated Christian worship and a look at the Mega Church phenomena. The popular myth that only Christians founded America is exploded. Various early “American heroes” such as George Washington, Thomas Jefferson, Benjamin Franklin, Thomas Paine, and others are frankly discussed. Unlike most of today’s “best sellers,” the author pointedly deals with sin’s terrible consequences and the curse of unbelieving academic theological heresy. An apologetic stance defends the major doctrines of the Christian faith. Cogent and relevant social, political, religious, and moral issues are considered, whether closely, distantly, or not at all related to the immediate subject under discussion. With candid frankness, the author gives just about everyone their due, including himself and the Baptist community of which he is part. Because this work is built upon the four gospels, all of them written about the same Man, there are many repetitions. To mitigate this repetitive boredom one frequently finds a courteous bluntness that will disturb some readers but comfort others. Numerous extraordinary missionary experiences of the author give this work a spark of genuine gospel excitement. Amid colorful flashes of alternating humor mixed with pungent straight talk, some of these Sections hit like a piece of velvet wrapped around a hammer. There are helpful explanations of odd customs and manners found in ancient Hebrew literature, blended with practical common sense exegesis. The biblical teaching of real salvation through repentance and faith in Christ is preeminent. These pages contain a continual appeal for readers to consider the destiny of their souls and hurry to the Son of God for forgiveness and eternal life. Those who are seriously concerned about why the Lord Jesus came in the world, what this offers them, and how to prepare for eternity may find help in this volume. Though written as a harmony commentary of the four gospels and relative events, this material also may be used for causal reading and devotional exercise.

• Language: English
• Publisher: Ambassador International
• Release date: Oct 25, 2013
• ISBN: 9781620201596

Book preview

SELAH!

Harmony Commentary of the Four Gospels

(with connotations on historical and relevant social, moral, religious, and political issues)

The King James or Authorized Version of the Bible, the Fourth Edition of 1769

The above edition of the 1611 Authorized Version was published in 1769 under the supervision of Dr. Benjamin Blayney (1728-1801).

This is the King James Bible that is popularly used today.

By Missionary Henry R. Pike, Ph.D.

Selah!

Harmony Commentary of the Four Gospels

© 2012 by Missionary Henry R. Pike, Ph.D.

All rights reserved

Printed in the United States of America

Selah! ISBN: 978-1-62020-040-7

Selah! (ebook volume 3) ISBN: 978-1-62020-159-6

Scripture quotations are from the King James Version (Authorized Version), fourth edition, 1769.

Part of the material in this volume is due to the appropriation of other works by copying fractional portions from these sources. This has been used to criticize, confirm, teach, buttress, and clarify different statements in the Footnotes-Commentaries. All such quotations help support key points or introduce topics for further discussion. I have sought to keep all citations within the limits of the Copyright Policy for fair use. In some publications cited, the source details were illegible, untraceable, or missing. Upon written notice regarding oversights, omissions, or incorrect citations from copyright material used, these will be corrected in any future printings. This book may not be reproduced in any form beyond the copying permitted by Section 107 of the U.S. Copyright Law. Permission is granted for quotations of approximately two hundred words in reviews and articles. Persons citing from copyright materials used in this work that go beyond the fair use policy should seek permission from the individual copyright holders. Recognition of the copyright material used is located in the Selected Bibliography.

Cover Photos

Top: Scenes in the land of Israel

Bottom: Sea of Galilee

AMBASSADOR INTERNATIONAL

Emerald House

427 Wade Hampton Blvd.

Greenville, SC 29609, USA

www.ambassador-international.com

AMBASSADOR BOOKS

The Mount

2 Woodstock Link

Belfast, BT6 8DD, Northern Ireland, UK

www.ambassador-international.com

The colophon is a trademark of Ambassador

Publisher’s Note

Due to the size of Selah! and ebook restrictions, the Selah! ebook has been broken into volumes as noted below:

1. Volume 1 – Chapters 1 – 5

2. Volume 2 – Chapters 6 – 10

3. Volume 3 – Chapters 11 – 15

4. Volume 4 – Chapters 16- 20

Each ebook includes the author’s instructions on how to use the commentary as well as the appendices.

The bibliography for Selah!  can be found in Volume 4.

Table of Contents

Title Page

Copyright

Publisher's Note

How to Use This Harmony Commentary

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Appendix One

Appendix Two

Appendix Three

Appendix Four

Appendix Five

Appendix Six

Appendix Seven

Appendix Eight

HOW TO USE THIS HARMONY COMMENTARY

The miracle of Christ’s coming into the world resulted in a different style of historical religious literature. Though all Scripture was given by inspiration of the Holy Spirit, the four gospels are the crown of all biblical writings. A reliable harmony of these gospels is the first tool necessary in studying the life of Christ. One cannot properly understand the record of His earthly years without this resource. Nahum Tatian, a heretical Gnostic who lived for a time in Syria, composed the most ancient harmony known. Shortly after A.D. 150, he wrote a Diatessaron, meaning a harmony in four parts. Being a Gnostic, he doctored his work, leaving out references to the deity of Christ. None of it survived the ravages of time, but other ancient writers mentioned it in their writings. Over the centuries, hundreds of harmonies were produced, often taking varying approaches to the Master’s life and work. The Selah! Harmony Commentary of the Four Gospels is another attempt to harmonize (as far as possible) the records of Jesus’ life. This book has two major differences; first, it contains a massive commentary, and second, the author holds to the absolute inspiration of the four gospels as well as the entire canon of Holy Scripture. As explained later, God did not intend that all four gospels be totally harmonized. If so, we could dispense of three and use just one. The following briefly explains the methodology, literary tools, and techniques employed in producing this work.

Text: The Authorized or King James Version, fourth edition of 1769.

Authors’ names attached to the four gospels: It is incorrect to think that the names of the gospels prove that these men wrote them. Several centuries beforenameswere added, the belief existed that Matthew, Mark, Luke, and John wrote these documents. Their names were later attached at the heading of each book. Consequently, in time, the Holy Spirit, not men, vindicated their authorship.

The length of His ministry: This has been determined by the number of Passover celebrations the Savior attended. The author understands that the feast of John 5:1 has reference to this great annual event in Hebrew history. I have reckoned the length of His ministry, beginning at His baptism with four successive Passovers following. Writers have used this approach for centuries. This is discussed at the beginning of Section 52, footnotes a, b, and c. The author conjectures that Christ died at approximately thirty-four years old. His early years were in the reign of King Herod the Great. He was reasonably somewhere under two years old when Herod slaughtered the infants and Joseph fled to Egypt with his family. Shortly after Herod’s death in 4B.C., they returned to the land of Israel.

Disclaimer: British spellings remain as they are. For example the word fullness is spelt as fulness, the style used in the Scripture texts. Errors in quotations and some spellings (unless of serious nature) taken from the documentation sources have been retained as originally printed. A few quoted misspellings are tagged by the grammatical tool sic. Having read hundreds of books over the years, the author drew some of this work from a rusty memory and cannot now precisely document them. Quotations from an author are not my endorsement of all his theological beliefs. Citations from John Gill, F. W. Farrar, John Lightfoot, Adam Clarke, A. T. Robertson, Joachim Jeremias, and Alfred Edersheim illustrate this. The Soncino Edition of the Babylonian Talmud, the works of Josephus, Joseph Klausner, George Foot-Moore, Will Durant, and all other pseudo, or non-Christian sources are used for historical purposes, not theological. Doctor C. I. Scofield’s comments in his footnotes at John 5:3; Mk. 11:26; Acts 8:37; Col. 2:2; and 1John 5:7 reflect that he was slightly poisoned by German higher criticism.

Quotation marks, capitalization, and font styles: Quotation marks are inserted throughout the text of the four gospels. They help the reader to determine who is saying, what in the biblical passages. Capitalizations are used in the Footnotes-Commentaries when they speak of the Holy Spirit, and the Word of God, whether it is Christ the Word, or the Scriptures. Pronominal mentions of God, Jesus, and the Holy Spirit are also in the uppercase. No punctuation marks exist in biblical manuscripts, including the Textus Receptus.Translators added these later. All words spoken by Satan and demons are in a heavy Gothic font to reflect their malevolent intentions toward God, man, and creation.

Color system: All of Christ’s Words are in red letters. This idea originated in 1899 with a German immigrant, Dr. Steven Klopsch, and was used in the first edition of the Christian Herald Magazine. Old Testament quotations or allusions in the four gospels and selected mentions of Jesus as the Messiah are set in dove gray backgrounds with a dark letter font. The three times that God spoke audibly to Christ are shaded in gray with red font. The four Passovers Jesus attended during His ministry are set in a gray background. His entry into Jerusalem on Palm Sunday and the major events to His ascension are shaded in gray or typed in heavy red or black font. These two colors are used in some chapter and Section headings. Italics, gray backgrounds, or heavy black and red fonts emphasize certain words and subjects. Peter’s three denials, Pilate’s five innocent verdicts, Jesus’ seven sayings from the cross, and the five different mentions of the Great Commission are all set in a gray background with red letters.

Many repetitions and helps: Four histories, written about the same Man, contain numerous repetitions. This work has hundreds of these. Repetitions are not that painful, unless they become tautological. The gospels reveal that Jesus repeated Himself; even decades after His ascension (compare Matt. 13:9 with Rev. 2:7, 11, 17, and 29). Portions of the Footnotes-Commentary in one Section may be repeated in another Section. I reasoned it best to reiterate many things, instead of continually sending the readers back and forth through this work by using the ibid back-reference tool. The hundreds of cross references, many doublets, triplets, and quadruplicates will make this work difficult for some. Most references are identified by See Section ..., Note ..., or Refer to Section ..., and so forth. Frequent mention is made of the learned academicians, great scholars, and experts. These terms point mostly to the unsaved religious intellectuals who think they are qualified to translate and censure the Bible, a book in which they do not believe in the first place. Nothing rude is intended by these descriptive terms. Across the top of each Section is a long narrow Information Box briefly stating what is in that particular Section. The twenty chapters in this harmony commentary vary in length due to their contents.

Finding paragraphs easily: MostFootnotes-Commentary headings have numerous sub-paragraphs. These are marked by 2p-, 3p-, meaning second and third paragraphs. This literary tool will aid readers to locate quickly the desired sub-paragraphs under any of the Footnotes-Commentary headings. Some of these paragraphs are independent thoughts not connected with previous subjects.

Departures and styles used: Frequently,I have bypassed some of the standard methodology used in literary presentations. The ibid notation, referring to a text or book previously quoted, has been excluded. I chose to repeat the book title and author’s name. This will save the astute much reader time in backtracking through hundreds of pages to locate the original source. Technical theological terms have been avoided as far as possible. The grammatical tools, i.e., cit., e.g., op., cf., ampersand (&) except in book titles and the ellipsis, are used sparingly. The old term passim meaning here and there, is found in a few places. Symbols such as ►, ◙and ●, along with the asterisk identify or connect specific topics. Not every statement is documented. Such acute preciseness would require many extra pages and lay an unnecessary burden upon the readers. Academicians have the tendency to over-document their works, believing this demonstrates their great knowledge and vast research capabilities. Too much of this is a nuisance for the average reader. I have sought to mitigate this boredom. Devotional, exegetical, homiletical, and historical methodologies with literal and allegorical hermeneutics have been used. The Supplements attached to Section 23 and Section 38 are without Footnotes-Commentary.

A one-volume work: Every versein thefour gospels is in the twenty chapters of this work with hundreds of references and comments. Explanatory words are indicated by brackets within the Scripture texts and by inverted commas after the texts. The two longest Sections are The Sermon on the Mount, Sections 44–47, and the Olivet Discourse, in Section 163 with its parallels in Mk. 13 and Lk. 21. Chapters 1 and 8 are divided into four parts for precise explanations. Ancient Hebrew customs and manners are frequently explained. The genealogies of Christ are given from five slightly different angels in Chapter 3. They reveal that He was from the Hebrew nation; their promised Messiah. There are eight Appendices to expand specific topics, a General Subject Index, and a Selected Bibliography.

The world’s most hated Man: Theological liberalism with its cavalier attitude presents Jesus as another nice guy religious figure. He is unsaved mankind’s most despised person because He is the world’s only Savior. Never in the past two thousand years has the Son of God been so publicly ridiculed and blasphemed as He is today. The da Vinci Code and The Lost Gospel According to Judas Iscariot scandalized His perfect character. Islam fiercely hates His death and resurrection. He is maligned by the educational, political, and entertainment systems. Both the History and National Geographic television channels present Him as an ignorant Jew, trying to find His purpose in life. Experts are summoned from America’s hellhole seminaries to decide whether He arose from the dead! To pray publicly in His divine Name may insult the godless and bring litigation. Cultural and spiritual corruption is poisoning America. In this book, sin and Satan are described as they are. I have sought to speak the truth in love (Eph. 4:15), while at the same time tell the truth without varnishing sin and its disastrous results in the bodies and souls of men. Unsaved theological academicians are slouched into a no-such-thing-as-sin posture. They pander to a Hollywood-style Jesus. The religious best sellers avoid controversial issues and are always positive. Naming sin, its effects, damnation, and hell are taboo. We shun habitual negativity, yet negatives are part of life. God gave Ten Commandments. (They have now become The Ten Suggestions.) Eight of these are negative and two are positive. Jesus was sorely abstract when confronting religious hypocrites. This book has negatives when dealing with apostasy and sin. We hold that all that is truly noble, good, and lofty in civilization is the fruit of Christ’s appearing among men.

If a genuine Christian seeks to live according to Scripture, he is politically incorrect. He is branded as a fundamentalist or the religious right. Dealing biblically with abortion, adultery, fornication, sodomy, same sex marriages, heresy, radical Islam, apostasy, false religions, and corrupt politics is hate crime language. Satanic tolerance is the god that rules American society. The confused masses are conditioned to be nice to sin and the Devil. Hell and damnation preached from the pulpit are insultingly inappropriate. Yet, the habitual use of these two words in the public domain is acceptable. The humanistic tolerance of today is not the highest expression of freedom. The vice of human indecision has turned millions of Christians into cowards. It is the seedbed of anarchy toward God. Men have enthroned themselves in their hearts. Immoral moralists have recast decency into a dirt mold. They connive to silence those who oppose their evil, believe in Christ, and stand for purity and right. Supporting wickedness is an act of individual cowardice. Once Americans believed that every man had the right to his opinion. Today, every man’s opinion is right! Where are the responsibilities and absolutes that are required of every man? Everything is fluid, relevant, and compatible. Men protest, We have our rights! Yes, even the right to go to hell. Sound reasoning is enslaved by passions and the will of the people. Animals do not practice what some do in the name of civil liberties. In public functions, traditional prayer is being replaced by a moment of silence. A man can almost marry his cow with court approval and possibly government tax support. Are America’s freedoms licenses to future doom?

Rejecting ecumenical pluralism. This work contains no ecumenical inter-faith appeal. Apostasy is rejected because Scripture teaches it is wrong. Cults, sects, religions, denominations, philosophies, educators, academicians, theologians, and politicians who oppose foundationalBible teachings are the enemies of God and men. We are not one global family. Sin has divided humanity beyond repair; all need Jesus Christ. Man is not the measure of all things. He is a failure without the Savior. An apologetic stance upholds the major doctrines of Scripture. Calvinism, Arminianism, and academic infidelity are demonic departures from sound biblical doctrine. I have sought to mitigate my judicial opinions with Christian candor and calm. If describing Satan and his imps for what they are is unchristian, then this book is unchristian. Contemplating heaven or hell and the destiny of men, demands brutal honesty. Thus, it has been impossible to write in a total dispassionate style. In spiritual matters, most people prefer a sweet lie to the bitter truth. A Christian who disbelieves the total inspiration of Scripture cannot be trusted very far with spiritual issues. Soon, he will miss the mark, for he has no infallible guide. Education without Christ and God’s Word makes unsaved religious men clever devils.

Personal experiences and other points: Selected events from my Christian life are included to enhance particular subjects. Comments that are relevant in today’s social, economic, political, moral, and spiritual crises will frequently appear. Some of these are repeated later in other Sections. Questions regarding chronology are touched upon several times. A few Hebrew and Greek words are used for clarification not correction. King Herod died in 4B.C. Christ was born shortly before this date. About the first five or six years of our Savior’s life lapsed back into theB.C. era of King Herod. As mentioned, it is assumed that Jesus died at thirty-four years of age in about A.D.30. Thus, His death was approximately forty years before the destruction of Jerusalem in A.D.70. Accuracy, without pretending to know all the answers, let alone the questions, has been the prime goal. No work of man is infallible, but genuine effort should be expended to make it the best that he can produce. In a book this large, so extended, and intricate, the author could not escape all errata. Over time, some will find problems, inadvertent inaccuracies, errors, and questions that need answering. My conjectures are given as possibilities, not facts. Most of these appear in italics. I have prayed for heavenly help from the start to finish. Now, I ask all readers for patience and pardon where necessary. The world crowns success; the Lord of heaven crowns faithfulness. To wear the diadem of His approval is the highest honor for any true Christian.

In the Bible, God established all divine doctrine that He wants us to know. It is found nowhere else. The history of this afterward is the story of divine preservation. Intermittently, this work carries an appeal to prepare for eternity. The gospel brings life and immortality into the darkness of sin for all who receive Christ as personal Lord and Savior. At death, we step through one door and enter another called eternity. This cannot be spent! The prudent person will ponder this inevitable fact and hurry to Jesus, the Son of God, for forgiveness of sins and the gift of eternal life. Selah! Think of that.

CHAPTER 11

THE THIRD PASSOVER IS APPROACHING AT JERUSALEM.*

Hearing that Herod Antipas had murdered John the Baptist, the apostles discontinue their work across Galilee, and hurry off to meet Jesus at Capernaum. ** They all depart for the eastern shores of Lake Galilee to rest. The ever-pressing multitudes find them. Jesus teaches the people of His Kingdom, heals, and miraculously feeds more than five thousand.***

*It is assumed that the Savior did not attend this Passover. See details in footnote e below. **Months prior, Christ had given supernatural power and a limited commission to the twelve apostles, who went only to the lost sheep of Israel in Galilee. See Section 59 for this commission. With the country shaken over the death of John, and the uncertainty of Herod Antipas’ next move, the apostles stop their work and go to meet Jesus. He takes them to Bethsaida, for a time of rest. This place was outside Antipas’ jurisdiction. ***See Section 99 for the feeding of another group of people with seven loaves and two fish several weeks later.

Capernaum and northeast shore of Lake Galilee

Footnotes-Commentary

(a) They told Him all things. This is deeply instructive. The twelve share with Jesus all their adventures, experiences, and what they had taught during the long preaching tour across Galilee. Beyond doubt, they spoke of the murder of John at the hands of Herod Antipas. Our Lord, upon hearing of the death of John and the madness of Antipas, immediately took His little flock of preachers and departed to a safer region across the sea. See footnote c below. Here, we note the lesson that it is lawful and correct for God’s people to avoid dangers whenever possible. Such moves never demonstrate a lack of faith, but rather an abundance of wisdom. See Section 36, footnote a, and Section 38, footnote m for earlier examples of Jesus escaping the angry mobs and the fury of the religious leaders. A prudent man foreseeth evil, and hideth himself: but the simple pass on, and are punished (Prov. 22:3).

(b) This brief statement reveals the tremendous demands that the crowds laid upon Christ and His apostles. Note it was two-way traffic, described as coming and going. We are overwhelmed when we remember there were countless thousands of people, continually pressing day and night, to see and hear the Lord Jesus. The words of the prophet deeply touch us when we read, Surely he hath borne our griefs, and carried our sorrows (Isa. 53:4). One Man, the sinless Son of God from heaven, carries the weight of the world on His heart. See footnote d below.

2p-Verse 13. Desert place. This expression does not signify a howling desert of blistering heat and sand as known in the western mind. It spoke of a place without human inhabitants, villages, or cities in that proximity. Regardless of its emptiness, it was somewhat amiable, for Christ commanded all the people to be seated upon the green grass (Mk. 6:39).

(c) Bethsaida, meaning the house of fishers was out of the jurisdiction of Herod Antipas and under that of the Tetrarch Philip, his mild half-brother. See footnote d below for more on Bethsaida. The apostles would have felt safer here due to Herod’s distraught mental state over the murder of John the Baptist. Jesus and His preachers had crossed over the Sea of Galilee and were out of his territory. The Lord Jesus later revisited Bethsaida. This is recorded in Section 102, Mk. 8:22, footnote a. Earlier in His ministry, Christ had pronounced a curse upon this city; but like Capernaum, He returns to the vicinity to offer them a final call of God’s mercy and forgiveness. Note this event is recorded in Section 63, Matt. 11:21-22, footnote a. John is the only gospel writer to call Lake Galilee by the name Tiberias. The King James Study Bible carries this footnote on page 1618, Following the destruction of Jerusalem (A.D. 70), the Sea of Galilee was renamed Tiberias after (Emperor) Tiberius Caesar. (The differences in name spellings are correct.) If this is right, some assume that John wrote this book after A.D. 70. The author holds that all four gospels were written before the city, and temple fell. This is discussed in Appendix Seven. The Roman Senate often named and renamed things years in advance.

(d) Continually, the people rushed to follow Jesus. Bethsaida was located in the upper eastern side of Lake Galilee or Tiberias. See footnote b above. Christ led His preachers to some secluded area seemingly outside the hustle of the city that they might find rest. However, rest they did not find because of the surging crowds ever looking for the Lord Jesus. Bethsaida was the home of three of the apostles, Peter, his brother Andrew, and Philip (John 1:44).

(e) Highlighted in gray because of its importance in determining the length of Christ’s public ministry. Did the Lord Jesus attend this Passover? If so, no details of any fashion are given. Regardless, it was seemingly the third one since His baptism. See asterisk under the main heading of Section 96 for explanation. Some think that the wording of John 7:1 suggests, He had reentered to Judaea (after the Capernaum synagogue sermon in Section 95), then quickly returned to Galilee because the Jews laid in wait there to kill Him. (Being God, He by passed the Torah command to keep Passover as recorded in Deut. 16:6. It should be remembered that His family or part of them would have been present on this occasion.) We note that during the previous Passover, the year before, it was explicitly stated that they sought to kill Him (John 5:18). Even more relevant was the upsetting sermon at Capernaum on eat my flesh and drink my blood which only enraged them further. If indeed, the Lord Jesus attended this third Passover, then total silence falls over the whole event. The bitter hatred of the religious leaders at Jerusalem and in Judaea was so fierce that Christ deliberately avoided another confrontation with them on this great national occasion. Six months later, we read that the Feast of Tabernacles celebration was at hand and Jesus was going to Jerusalem for that occasion. However, he went in secret and only revealed Himself on the last day of this feast. This was done for prophetic reasons in which He again presented Himself as Israel’s Messiah at this annual celebration. For details on this, refer to Section 111, John 7:2 and relative footnotes.

2p-In Mk. 6:33, we note that thousands of people actually ran around the upper northern end of Lake Galilee in pursuit of Messiah. The distance by foot was shorter than the trip by boat, which took several hours. The Lord Jesus chose this method of travel trying to avoid public attention. However, the crowds were standing on the shores of Bethsaida, waiting for Him to arrive, straining hard for a sight of His boat. This was familiar territory for the apostolic band. Just a few miles south, the healing of the demoniacs had recently taken place as described in Section 88. John is precise and writes that most of the people were curious sightseers who wanted to watch another miracle (John 6:2). Despite the overbearing pressure of the mobs, Lk. 9:11 wonderfully reads that he received them and He spoke to them of the kingdom of God, and healed them that had need of healing. One cannot comprehend what these words are really saying. We can imagine the thousands, healed of every malady and disease known, returning to their homes and places of life, telling all who would listen, the praises of this great and good Man, Jesus of Nazareth. Again, the countryside blazed with the story of Christ, the Messiah of Israel.

3p-In John 6:4, we learn that these hoards of humanity were going to Jerusalem. It was almost Passover time down south at the temple. Pilgrims by the thousands, traveling from the known world of that era, were making their way to the city to keep this great celebration of Israel. They had heard of Jesus of Nazareth, who claimed to be the Messiah of Israel, and natural curiosity drove them to seek out this Person to see and hear Him. All roads, traveling lanes, and footpaths, were packed as Jews turned their hearts again to the temple of God and remembered their deliverance from Egypt. Refer to Section 29, all of footnote a, for an explanation of Passover. For John to describe this as a feast of the Jews, suggests that he wrote to people who lived far away from the land of Israel, and were unacquainted with Jewish national customs. Also, see Section 1, Part 1, all of footnote b for evidence that John first wrote to Hebrews, some of whom were familiar with synagogue liturgies, customs, and so forth. Secondly, he wrote to a vast body of uninformed readers and thus gave detailed explanations for their benefit. Millions, for almost two thousand years have read this beautiful book!

(f) Moved with compassion. Again, we read this statement concerning our Lord. He had taken the twelve into a secluded location for a time of renewal and rest. However, it was short lived. The possibility of physical rest fled as lost souls surged forward to hear the Savior. Every representation of Adam’s fallen race moved within that vast ocean of sinful, hurting humanity to reach the Savior. In Mk. 6:34 we read that when Jesus came out, He saw the people like shepherdless sheep and was moved with tender compassion. These pitiful crowds reminded Him of defenseless sheep harassed by their enemies, thirsty, starving, and neglected, without a shepherd. See Section 56, Matt. 9:36, footnote d for a previous usage of the metaphor of lost and wandering sheep. Later, our Lord employed this illustration a third time in Lk. 15:3-7. Leaving the house or shelter where they were staying, He sat down and began to teach them of His kingdom. He wanted to be their Shepherd. How touching are the words in Matt. 11:5, where we read that the poor have the gospel preached unto them. These preaching-teaching classes continued all day, until sunset.

(g) Note Philip’s request to Christ over a year later, the night before the morning of the cross in the upper room at Jerusalem in Section 175, John 14:8.

(h) To prove him. How many times have we been sent into those impossible situations so that God may prove us? This proving is for our betterment and good. Jesus’ Words stunned them. They have been ordered to give bread to some five thousand men not counting the women and children. Suddenly, Andrew speaks out and informs Christ that a lad has been found who has five loaves and two fishes, but even that is not enough. John 6:9 reads that Andrew described the loaves as made of barley and the fish were small. He cannot figure out his Master’s reasoning, for this will never feed so many people! The area about Lake Galilee was a land of wheat and barely, according to Deut. 8:8. Barley was harvested just as the Passover occurred, normally in April. On the second day after Passover, the first fruit sheaf was waved before the Lord (that symbolized the resurrection of Christ, 1 Cor. 15:20). This sheaf consisted of fresh barley stalks heavily laden with grain. For a clear explanation of the ancient Jewish calendar, with seasons, festive occasions, rainfall, sowing, reaping, and harvests all mention, see The Illustrated Bible Dictionary, Part 1, page 223.

(i) Send them away. The apostles believed that this was the solution to their problem and quickly suggested it as the answer. It reflects their despair. Only John mentions Andrew, Philip and the lad. With the people lingering before Him, and the sun setting, the Lord Jesus looked at Philip and inquired where they may purchase bread to feed the people. Philip being from Bethsaida, (John 1:44), it was natural for Christ to inquire of him. In our speech today, Christ would be asking, Where in your hometown is a baker from whom we may purchase bread to feed these people? It strikes us that Jesus was putting the question in order to prove Philip. Being God, the Master knew what He would do. However, in grace He attempts to draw out not only Philip, but also all the twelve into the needed understanding that with Him present, every situation was under control. At this point, both Philip and the others missed the secret appeal of Christ. He wanted them to respond thus Master, with thee all things are possible: You know what to do, we don’t. Philip’s evaluation of the finance needed to purchase bread at a Bethsaida shop was, that two hundred pennyworth would only barely feed them (John 6:7). This amounted to some two hundred days’ wages. Some commentators believe that Philip was saying the apostles’ treasury (attended to by Judas the traitor) did not contain that much (John 12:6). At this time, a penny or denarius (which was a day’s wages) with the Jews, would purchase enough bread to feed some ten men. The two hundred pennies (denarii) amount to some $40.00. Philip could have solved the supper problem for a few but the Son of God solved it for everyone present! Now, Christ waited for the verbal response from the remainder of His preachers. All of them surely heard the discussion between Messiah and Philip.

2p-Desert place. Not a sand desert of heat and barrenness as considered in the western world. Luke writes of an area without villages, cities, accommodations, and food.

(j) Give ye them to eat. This command for the people to sit upon the grass in orderly fashion, and for the twelve to feed them must have floored the apostles. The sun was setting, and they were growing more anxious every moment. They knew that it was humanly impossible for them to feed this army of people. In their apostolic collection bag, carried by Judas, could not be found two hundred pennies for purchasing bread. They had just suggested to Jesus Send them away to the towns and villages to buy for themselves. Now, Jesus tells the apostles to feed them!

2p-Richard Wurmbrand, made a statement in his book, Christ on the Jewish Road, page 76. He wrote, Jesus had compassion on men and women because they were hungry, and not only because they were not saved. This truth overshadows the whole miracle performed on this occasion. In parts of Africa and Asia, true missionaries soon learn that a starving man first needs food for his stomach before he will receive the gospel for his soul.

(k) There is a lad here. They were called small fish. Young boys with baskets of bread were common sights across Israel. They were called baker boys and sold their wares to the general public. During Passover, with hundreds of thousands of Jewish pilgrims traveling to Jerusalem, baker boys were seen everywhere with their baskets filled with black barley loaves and dried or pickled fish. Whether the apostles paid the lad for his basket, or if he gave it, we are not told. What did the stunned apostles think as Christ took the small basket and stepped forward before the hungry masses? We can almost hear Peter muse, What on earth will He do now?

(l) The weary Savior commanded proper organization for the large feeding effort. Instantly, the apostles, probably assisted by other believers, were ordered to instruct the hordes of people to sit on the grass in groups of hundreds and fifties (Mk. 6:40). This was for easier feeding and perhaps for a count of precisely how many men were there. It was normal for the Jews to count men but ignore the women and children. The reason for this was that Jewish men provided for the latter. With this, we may learn from our Master the need for things to be done orderly. This action serves as an example of how spiritual work should be enacted. The kingdom of Christ suffers beyond words because of the impropriety of ministers, pastors, and various church leaders.

2p-The execution of divine business has sunk to a shameful level of decadence. This is because of half-hearted planning, incompetent labor, and laziness. It is difficult to find one who will keep his word, answer his mail, and return his phone calls. Religious deadbeats in positions of authority and leadership in the local assemblies should be replaced with persons of sterling character, vision, and the fear of God. These traits are reflected in outward life and conduct. Christ still commands His people to sit in companies that are businesslike, aware, composed, well managed, sensitive to His leadership, and instantly dispatch His work. Nothing less is acceptable. Woe be the congregation where the pastor preaches well but lives badly in the exercise of practical everyday Christian service.

(m) Looking up to heaven. Matthew, Mark, and Luke record the beautiful picture of Christ, standing before the thousands, with His face raised upward to heaven, and thanking God, His Father for the basket of bread and fish. (See Acts 27:35 for a parallel of this prayer spoken by Paul from the deck of a storm-driven ship.) For the standard Hebrew prayer at mealtime, see second paragraph below. To this day, many Jews pray with their eyes open, whereas Christians do the opposite. The author of this harmony commentary was personally acquainted with the Romanian Jewish Christian, Richard Wurmbrand, mentioned in footnote j above. Having spent hundreds of hours with Richard, I noticed that he never prayed with his eyes shut! On one occasion while driving from Johannesburg to Pretoria, South Africa, I enquired why he did this. He responded with a smile over his worn face, Brother Pike, the Savior told us to ‘watch and pray;’ we cannot watch with our eyes closed! There are several places in the gospels where Jesus prays looking up to heaven with His eyes open (Mk. 7:34; John 11:41; and John 17:1). It was normal for Jews to pray looking upward. For years to come, hundreds of the people carried in their memory that glorious silhouette against the early night skies, of Christ the Messiah praying over the basket of that little baker boy.

2p-And brake. Pious Jews would not cut bread with a knife as it was considered the staff of life. To do so would be highly insulting. The standard Jewish prayer blessing offered for over two thousand years before receiving food was Blessed [or praise be] art thou, our God, King of the universe, who bringest bread out of the earth! Though there is no record in this event of the after food prayer, the Jews would utter the following words upon completing a meal, Blessed [or praise] be our God, the King of the universe, the Creator of the fruit of the vine! Clarke’s Commentary explains these prayers in vol. 5, pages 158-159.

(n) Twelve baskets full. It should be noted that the baskets were full. Everyone had their needs for nourishment met through obedience to the commands of Christ. At least a ton of food would be required to feed these hungry people. John wrote that the Savior ordered all fragments be gathered up, and nothing wasted. The amount taken up after the miracle was more than they started with! Apparently, each apostle filled his own basket. We have wondered, what became of these twelve baskets full after the people were fed? There can be no doubt that many of these were pilgrims moving toward Jerusalem for Passover, of which John wrote that it was nigh (verse 4). See third paragraph of footnote e. Adam Clarke informs us that during the Feast of Passover, the Jews would often carry baskets filled with straw to remind them of their ancestor’s bondage in Egypt. Note Clarke’s Commentary, vol. 5, page 159 for the interesting details. The pilgrims, upon their arrival at Jerusalem could purchase these baskets. In addition, these crowds had not yet reached the city, which was some ninety miles south.

2p-Never has there been so much waste among believers as today. While much of the world starves to death, many western Christians are criminal wasters with the goods and necessities of mortal life. In few homes today are the fragments gathered and eaten later. Here, Jesus teaches a good lesson on saving leftovers for tomorrow.

(o) By the time this feeding effort had ended, it was dark. Small and large fires burned everywhere for light. Hundreds of flaming hand torches could be seen dotting the night skies. Messiah had fed and satisfied all of them. The Jews counted it an ill omen, if after a meal, anyone was still hungry and nothing was left over. We are amazed with joy to read that twelve baskets full were gathered and that nothing was lost or wasted. Does this mean that among the crowds were eleven other baker boys who had sold all, and their empty baskets were now refilled? See footnote k above for explanation of the baker boys. Can this be the source for the other baskets? It is noted that all four evangelists use the same Greek word kophinos, or wicker-basket.

2p-As part of Passover celebration, many Jews would carry to the temple small baskets filled with straw to remind them of their nations suffering in Egypt (Ex. 5:10-12). From somewhere amid the crowd, twelve empty baskets were retrieved and filled with delicious, freshly created barley bread and fish! Everyone saw Christ as He stood continually producing both bread baked and fish already dried. They strained their eyes in the early night shadows, staring as He placed it into the hands of His preachers. They in turn gave it to the people. The entire operation must have taken several hours at the least. This miracle reminds us of Elisha, who, some seven hundred years prior, fed one hundred people with twenty barley loaves and also had left some left over (2 Kings 4:42-44).

(p) Five thousand men beside women and children. National Geographic attacks Christ. Matthew wrote that this number was beside [apart from] women and children. Unexaggerated estimates put this crowd at some ten thousand people! This shames the clamor of the learned academics who belie the fact that Jesus had massive followings. National Geographic channel presents Him as a teacher trying to get attention and ultimately dying on a Roman cross for his political activities. The theologians and historians who make these programs are unsaved people who talk so eloquently about something of which they know nothing by experience. Their arrogance emerges as they speak sincere trash about the Son of God and Holy Scripture. Poor unsaved religious academics struggle to explain away the supernatural; it terrifies them! They must do this to keep their credentials valid. This miracle of feeding the masses is one of their favorite objects of smiling scorn and wicked unbelief. Like Jesus’ substitutionary death on the cross and resurrection from the dead, it offends their spiritually unenlightened intellect. The miraculous feeding required carful order and control of such a vast number, especially so many children. And this had to be done before sunset. The apostles, who were perturbed about how to feed this massive crowd, were instructed to delivered the never-ending supply of food to them. Amazingly, at the end, they stand, each one, with a full basket of fresh bread in hand! Surely, they were astounded. What a Messianic act! It is the only miracle performed by Christ that is recorded by all four evangelists. Some two and a half years earlier, Satan had dared the Son of God to turn stones to bread. See Section 23, for the story. Now, He created and distributed a miraculous supply of bread and fish, revealing that He is the Lord of nature and the Son of the living God.

2p-Make Him King. Among the milling crowds, whisperings continued throughout the night. This group of Jewish men had reached the conclusion that Jesus of Nazareth was their Messiah. Therefore, He must be crowned King of Israel immediately. We note in the next Section that some five thousand men actually attempted this forced kingship on Him. See this dramatic event recorded in John 6:14-15. Matthew wrote that Christ instructed (meaning constrained with strong words) His disciples to get into a boat and cross over the sea, as He attempted to dismiss the people and send them away to the nearby villages to find shelter for the night. Afterward, He went to a lonely mountain to pray! How touching that our Lord again resorted to the holy art of prayer in pressing situations that rose in His life. God draws a curtain of silence over this scene. It is too much for mortal man to behold and hear.

3p-A good report [testimony] through faith, (Heb. 11:39). The crowds, wild with enthusiasm were ready to crown Him as their Messiah-King, while His disciples and apostles did not yet understand His true mission. Deliberately pushing the twelve into the ship at night, He beckoned them to go. Little did they know that He was sending them into another terrifying storm in the midst of the Sea of Galilee! Refer to Section 87, Mk. 4:38 for the first storm in which He slept on a pillow in the boat. True Christians must remember that wherever the Savior sends them, it is the safest place this side of heaven. Whether a Joseph in Egypt, a Daniel in Babylon, or a Paul in prison, it does not extract God from the situation. History has powerfully demonstrated this many times. Queen Ranavalona ruled the island of Madagascar until her death in 1861. She hated Christians because they opposed slavery, and their converts abandoned the darkness of demonic paganism. All missionaries were ordered out of the country, and Bibles burned. Nationals who were Christians had all goods confiscated and were killed or sold as slaves. Hundreds of thousands died under her bloody reign only equaled in history by the Papal inquisitions and radical Islam. Believers were boiled in tar and water, dismembered, impaled, and burned alive, thrown from cliffs, disemboweled, beaten to pulp, crucified, and decapitated. Many fled into hiding. Rasalama, a firm believer, was sentenced to death by burning. She sang hymns of praise to Jesus as they threw her into the devouring flames. These awful things did not dismiss God’s amazing peace and presence from among those martyrs. He was more real in death than in life. For a chilling history of the murder of Christians by heathen tyrants, on this island off the southeast coast of Africa, see the Female Caligula: Ranavalona the Mad Queen of Madagascar, by archaeologist Keith Laidler for the story. The illustrated cover of this book alone is a horror! Laidler’s work shocks the decency of sinners and saints alike. It is another revelation of the depravity of man without the true saving knowledge of Jesus Christ.

Excited Jews attempt to crown Him King of Israel.* The twelve are sent across Lake Galilee at 3:00 a.m. Retreating to the mountain, He prays. Afterwards, the Lord Jesus walks on the sea to join the apostles. Simon Peter attempts a water-walk but fails the test. Jesus rescues him.

*This event alone proves that Christ did not come to first offer Himself as the King of the Jews and to establish some sort of literal kingdom for the nation of Israel. Refer to Section 39, footnotes a and g for an explanation of His kingdom. In Section 87, the Lord Jesus had earlier stilled another storm on the waters of Galilee.

Near Bethsaida and along the north east shores of Lake Galilee

Footnotes-Commentary

(a) Verse 14. Those men, meaning the five thousand, He had just fed as recorded in Section 93, Matt. 14:21.

2p-That prophet. Highlighted in gray. These are the words of someone in the crowd who gave a general quote from Deut. 18:15. Here, Moses predicted the coming of Messiah about fifteen hundred years in advance. This vast multitude of Jewish men, upon witnessing the miracle of the loaves and fishes, reached the conclusion that Jesus was Messiah based on this specific miracle. Instantly, they connected it to Moses’ prophecy. Lightfoot’s Commentary on the New Testament. . ., is helpful at this point. In volume 3, page 305, he wrote about an ancient Jewish belief that when their Messiah came, He would lead Israel into the wilderness … and make manna descend from heaven. Was this old story along with Moses’ prediction the reason for the crowd’s mad rush to suddenly make Jesus their king? They called Him that prophet, revealing they understood Moses’ words in Deut. 18:15-19 as pointing to Messiah. They related Moses feeding Israel with manna from heaven to the miracle just performed by Christ. George Sasson’s book, edited by Rodney Dale, entitled The Kabbalah Decoded. A new translation of the ‘Ancient of days’ texts of the Zohar, states on page 19, that there were traditions [among the ancient Jews] that manna supplies will be restored at the coming of the Messiah. The ancient Hebrew writing, Midrash Ecclesiastes 1, by Rabbah Nosso, spoke of Messiah riding on an ass (Section 148, Palm Sunday), and bringing manna (bread) down from heaven. Did such beliefs move the crowd into action? Plans were made to kidnap Christ and crown Him the King of Israel. Again, we see the folly of the teaching that Christ offered Himself as the political King of Israel only, and they rejected the offer. With hundreds of thousands following the Savior from all over the country, He could have at any time presented Himself for the royal position, and they would have responded. See Section 21, Part 4, footnote q, regarding the message of John the Baptist. Continually, we see Him trying to escape the mobs and ever pressing forward to do the will of God. Now, He seems to be trapped somewhere near Bethsaidia by the pressing crowds, who will force on Him the kingship of Israel. The inspired text informs us that He perceived their intentions and went into the mountains alone. Refer to Section 93, second paragraph of footnote p, for the aborted attempt to crown Jesus as King of the Jews.

3p-A forced kingship of Christ. If this had been attempted in either the territory of Herod Antipas, Herod Philip, or Pilate it would have been counted as treason against Rome. See footnote d below. Dr. Charles Ryrie in the Ryrie Study Bible, page 1610 makes this strange comment, Jesus had to escape from the enthusiasm of the crowd, which would have forced Him to lead them in revolt against the Roman government. Jesus refused to become a political revolutionist. Nothing could have forced the Son of God into a revolt against Rome! This is appallingly incorrect. If the Son of God had ever offered the Jews a literal, political kingdom, then why on this occasion did He flee from what He was supposed to have offered them? Being in Galilee had nothing to do with it. Not one time across the whole of His ministry did Jesus offer the Jews a physical or material kingdom. Dwight Pentecost in The Words & Works of Jesus Christ, page 234, wrote, Christ had offered Himself as a King. This is another example of reckless dispensationalism that continually backs itself into an eschatological corner. Instead, He offered the Jews Himself as their Messiah, His soon atonement on the cross and entrance into the spiritual new kingdom or church He was building. (This does not negate the fact that there will be some kind of rule of Christ in a glorified state among saved Jews.) For the kingdom offer myth, see Hal Lindsey, The Late, Great Planet Earth, pages 20-21; and Premillennialism or Amillennialism, pages 199-200, by C.L. Fienberg. Note Section 39, footnotes a and g, and Section 134, footnotes c and d, for an explanation of both manifestations of the kingdom.

(b) Our Lord, sensing the scheme of the frivolous, stomach-filled crowds instantly sent the twelve across the lake. Was this because they too might have become embroiled in the kingly plot of the masses? With the crowds pressing upon Him, He quickly retreated through the dark night to a nearby mountain for a time of prayer with the Father. How oft have we failed to hurry to our Lord amid the early signs of terrible conflict and pending trouble?

(c) Mark records that the apostles were to sail ahead to Bethsaida (verse 45), while John wrote that, they went toward Capernaum (verse 17). This means they went over the sea toward Capernaum and steered their course from Bethsaida, for it was here their journey began. These two places were about four miles apart and located at the northern side of Galilee, in a district called Gennesaret. Bethsaida was on the east and Capernaum on the west upper end of the conclave of the sea. Sailing around this curve, they would pass Bethsaida and then reach their ultimate destination of Capernaum in the Gennesaret area.

(d) Up into a mountain to pray. While the excited crowds were planning their coronation of Christ as the King of the Jews, He was hiding in the mountain engaged in prayer. Meanwhile, the apostles were riding their little boat into the moonlit, tumultuous Galilee waters. We cannot help but wonder in deep reverence for whom and for what Jesus prayed that troubled night. Was it for His little flock of preachers soon to crash into another violent storm? Was it for the people who failed to understand that He would not be their King at that time? Could He have been in prayer over the upcoming cross, ever drawing near. Alternatively, was it perhaps for us, for you and me? Silence falls over this sacred scene. Divine things are too high for our low understanding. Angels viewed that sight with awe. Creation’s stars and old Mr. Moon shined their lights upon that glorious but awesome spectacle.

(e) The wind was contrary. So reads Mk. 6:48. The meaning is that the men were rowing their boat contrary to the fierce winds sweeping over the lake. The sea swelled, was tumultuous and raging. See footnote l below for their miraculous trip after the storm had ceased. For our Lord’s final trip through this city, refer to Section 100, footnote f. Among the twelve were (at least) four professional fishermen who knew these waters by night and day. Fishing at night was common work. Both Matt. 14:25 and Mk. 6:48 inform us that it was about the fourth watch when the storm struck. See footnote f below for explanation of this time. They were toiling at the oars, meant this was a smaller vessel and not one with sails offering more safety amid storms and turbulent waters.

2p-Matt. 14:25. He walks on the sea! Religious infidels over the ages have attacked this miracle as well as the others recorded in the Bible. A learned professor, in a northern theological seminary, invented the brilliant conclusion that due to a dramatic change in the weather, the top of the sea froze over and Christ walked on ice! These are normal responses from men who have never been saved and changed by the grace of God. It is not that alarming, as we can sadly expect nothing better from these poor souls without the Lord Jesus Christ.

3p-From a battlefield of the Civil War history we see the wonder of God bringing salvation to men. Daniel Webster Whitter (died 1901) was an officer in the Union Army, holding the rank of major. He was unsaved but deeply concerned in his soul’s welfare. Being severely wounded with an arm blown off, he was taken prisoner in the southern United States. While in a makeshift Confederate hospital, an orderly noticed Whitter reading a Bible. Thinking he was a Christian, he requested the major to go and pray with a young soldier that was dying. Confounded as to what he should do, he knelt beside the cot of the dying youth, took his hand, and inquired, Are you prepared to meet God? His question pierced his own heart! The soldier said nothing, but tightly gripped the major’s hand. The officer reposed his weary head over the young man, mumbled, Trust Jesus Christ, and then prayed. The dying man nodded in the affirmative, smiled, and passed into eternity. Daniel Whitter, later testified that God saved him as he prayed for the other man to be saved. Both came to Christ in this way of grace and mercy and have now been together in heaven for over a hundred years! His [God’s] ways are past finding out (Rom. 11:33).

(f) They were troubled or afraid. It was commonly believed by mariners and superstitious Jews frequenting Galilee, that the spirit or apparition of drowned persons would walk during fierce storms amid full moonlight. John informs us that the boat was five and twenty or thirty furlongs (or four miles) into the sea (verse 19). This would put them mid way in their journey to Capernaum, as this body of water was nine miles across. About the fourth watch of the night was between 3:00 and 6:00 a.m. Earlier when the Master had commanded them to depart across Galilee it was nearing sundown (John 6:16). Now, it is close to sunrise, signifying, they had been battling the raging waters many long hours. Paralyzing terror fell upon the apostles. They believed that their Master had drowned and His spirit walked in their sight to warn them of danger and a possible similar fate. It was also believed that such nocturnal phantoms would never enter a ship. Hence, Mark writes that Jesus walked as though He would have passed them by (verse 48). Mark is explicit to write, They all saw him (verse 50). The question of how Christ moved so swiftly from the mountain where he prayed into the middle of stormy Galilee is not answered. God saw no need to minister to human curiosity by answering this childish inquiry. Eleven of these apostles had a similar experience (with an assumed spirit) on the night after the resurrection of Christ.

(g) It is I; be not afraid. Knowing the terror of their superstitions, the Lord Jesus deliberately spoke words of good cheer seeking to assure them that He was present and all would be well. There was a sudden and almost frightening lull of crashing waves and howling winds; the next sound was that of their Master’s voice, clear, kind, and filled with assurance and comfort. The silver shimmering of moonbeams illuminated the scene as the horrified apostles, wide-eyed, gazed upon their Lord. Now, He walks upon water, and it holds Him up! No wonder they were terrified. The question of Ps. 114:5 is most appropriate "What ailed thee, O thou sea that thou fleddest? Again, we read, Thy way, O God, is in the sea and thy path in the great waters" (Ps. 77:19). If He could turn water into fresh wine, then He could walk on it as well!

(h) Only Matthew tells of Peter attempting his walk on the water. Amid the uncanny stillness of that moment, the voice of Peter booms loudly! The storm of terror that raged in their hearts, now, like that on the sea was silenced by His presence. Naturally, Peter must say something or burst! Lord, if it be thou. . . Amazing words indeed! Had He not just identified Himself to them? Regardless, daring Peter questions His Lord. Upon hearing spoken permission from Christ, he swings over the side of the boat, and his feet hit solid water! For whatever task the Lord Jesus commands, He will give the sufficient grace to accomplish it. Suddenly in the middle of his water walk, the wind and waves again come unleashed and drop upon the scene with renewed fury. The moonlit scenario before Peter instantly became a fisherman’s nightmare. Tall waves slam boisterously about him and his solid water footing begins to roll and weave beneath his feet. Early glimmers of good faith, when all was quickly made peaceful, vanished as Peter feels the wetness of Galilee’s cold water moving over his ankles up his legs. The word means he was sinking slowly into the sea. Although being a good swimmer as a Jewish fisherman, this ability could not save him now. He is sinking and will die! It was a dramatic moment that wrung from Peter’s soul the cry Lord save me, as his body sank! When pig headed men