05.37. The Morning Without Clouds
37. — The Morning Without Clouds
"And when they had crossed over, they came to the land unto Gennesaret, and moored1 to the shore.2 And when they were come out of the boat, straightway the people knew him, and ran round about that whole region, and began to carry about on their beds3 those that were sick, where they heard he was. And wheresoever he entered, into villages, or into cities, or into the country, they laid the sick in the market-places, and besought him that they might touch if it were but the border4 of his garment:5 and as many as touched him were made whole"6 (Mark 6:53-56, R.V.).
{1 "made," J.N.D.
2 "in the haven," McC.
3 "couches," J.N.D.; "pallet-beds," McC.
4 "hem," J.N.D.; "fringe," McC.
5 "outer garment," McC.; "mantle," T.S.G.
6 "healed," T.S.G.; "saved," McC.} The sequel to the narrative of the miracle on the lake, as recorded both in Matthew and Mark, is remarkable, though our interest and attention are apt to be so powerfully attracted by the display upon the waters of our Lord’s power in the physical world that we overlook those beneficent effects that followed in profusion when He came to the shore and that equally proved Him to be the Lord from heaven. During the ministry of Jesus, the activities of His mercy were incessant, and were spread alike over land and sea, by night and by day. The Servant of Jehovah never wearied in His task of spreading out the lovingkindnesses of Heaven before the dull eyes of Israel, taking up in spirit the Psalmist’s words, "Oh, that men would praise the LORD for his goodness and for his wonderful works to the children of men" (Psalms 107:31).
There was still among the people of Galilee an outward interest in the Lord and a widespread belief in Him as a wonder-worker. Before He set out from Capernaum on the boat-journey the people came flocking to Him (Mark 6:31), and during that journey on the previous day a multitude followed on the land (Mark 6:33) that they might hear Him again. Now when the boat was moored to the western shore after the night of tempest the Lord was recognised, and a crowd quickly gathered again that His healing power might be exercised upon them; and they did not seek Him in vain.
These two or three verses form a comprehensive summary of the Lord’s service at this period. Judging from the narratives of Matthew and Mark, the miracles began directly after the crossing of the sea, and thus constitute the immediate sequel to the stilling of the storm. But it is not implied by either of the Evangelists that all the cases of healing contemplated in the summary took place on a single day*. On the contrary, the interest is said to have been aroused throughout the whole region of Gennesaret, and wherever the Lord went, whether into a village, or town, or district, the sick ones were brought into the market-places that they might touch the border of His garment; and as many as touched Him were made whole.
However that may be, we may see here, without an undue exercise of imagination, some partial fulfilment of that long-promised day breaking and the shadows fleeing away. Certainly across this fertile Galilean country the shadows of death were lying, shadows sinless Eden never knew. Indeed, this district in the neighbourhood of Capernaum by the sea was described by Isaiah in one of his prophecies as the land of the shadow of death (Isaiah 9:2), and the fulfilment of that particular prophecy so far as it related to the ministry of the Lord, is stated by Matthew. Speaking of the preaching of Jesus, he says, "the people which sat in darkness saw a great light, and to them which sat in the region and shadow of death light is sprung up" (Matthew 4:12-16).
It is true that the sad phrase, "the shadow of death," is of frequent occurrence in Holy Writ, and is found no less than ten times in the Book of Job, where the terrible devastation wrought in a single household by the "king of terrors" is the main topic. But it is a matter of special interest to note that the phrase is definitely applied by the prophet and by the evangelist to this land on whose shores Jesus landed after the storm.
Here the stroke of death menaced men in every direction, whether in an exceptional degree we are not informed. But there were sick persons in every town and village and along the countryside. Dark shadows were in the streets, in the homes, and in the hearts of these Galileans everywhere. But when the people recognised Jesus, they carried the sick ones on their beds to the place where He was. They laid them in the market-places that they might touch if only the border of His garment, and as many as touched Him were made whole.
It was thus that the shadows were dispersed. The pain and infirmity of the sufferers, the fears and anxieties of the watchers were alike dispelled by the presence of the Lord of abounding mercy. Many a one that day proved that while weeping may endure for a night, joy cometh in the morning. The good Shepherd who had fed the flock of Israel, literally and figuratively, the previous evening, now appeared again to His people, and walked with them, as it were, comforting them with His rod and staff, more potent in mercy than those of Moses and Elisha. The Presence of the Lord
There is a striking outstanding feature in this short section of the Gospel. This feature is the beneficent effect produced directly by thepresenceof Jesus upon the dwellers upon that favoured shore. They brought the sick to the place where they heard He was. It was sufficient that the suffering ones should touch Him or the hem of His garment, and they were healed. We are not told that the Lord touched them or even spoke to them. But power went out from Him, drawn forth to relieve the circumstances of needy faith. This outgoing of His personality was also the manner of His service in the storm. There was then no recorded word or act, but on going into the boat where the disciples were, the wind ceased. Thus His presence was recognised. The unruly elements on the sea, pain and sickness on the land, alike confess Him in effect as Jehovah-Shammah, the true seat on earth of Jehovah’s power.
We have elsewhere in the Gospels another instance of the spontaneous effluence of remedial mercy from the Lord. This was on an earlier occasion when great crowds had gathered to Him. Then "all the multitude sought to touch him: for power came forth from him and healed them all" (Luke 6:19, R.V.). But with regard to the present instance we ask whether we may not learn something from the fact that the incident appears to be arranged, apart from its chronology, as an appendix to the stilling of the storm. For it cannot be denied that the work of the Servant of Jehovah on this occasion was in essence that which the prophecies declare He will yet do for the nation as a whole, and indeed for all the world. In the evening the Lord satisfied the hungry mouths of the people with good things; and in the morning He healed all their diseases. He thus fulfilled to some extent to Israel (those in Galilee being for the time representative of the nation) that ancient promise of Jehovah: "Ye shall serve the LORD your God, and he shall bless thy bread and thy water; and I will take sickness away from the midst of thee" (Exodus 23:25). But it is to be noted that the two clauses of this promise were separated, as regards their fulfilment, by the events of the intervening night. Before the morning of blessing dawned upon the people, the little band of Messiah’s followers had to pass through the terrors of the storm, and on each occasion the presence or absence of Christ gave its character to the event. The Lord was present in Bethsaida, and their bread was multiplied. He was present in Gennesaret, and their infirmities were banished. He was absent from the ship, and the adverse forces of winds and waves baffled their progress. He entered the boat, and immediately the storm ceased, and they were at the "king’s garden." The Allegorical Aspect From the point of view taken in these suggestions, we see that these happenings upon the lake and shore of Gennesaret, while they may not be considered to be exactly types, have their allegorical aspect as to future events in the history of the kingdom. And this aspect we may now briefly consider under two heads, viz.: —
(1) The violent storm which effectually opposed the progress of the followers of the Lord;
(2) The effect of the coming and presence of Jesus on sea and on land.
(1) In the first place, then, the disciples, in crossing the lake in obedience to the Lord towards the place to which He had directed them, were so fiercely opposed by winds and waves that they were unable to go forward. It has already been observed that in general principle these conditions are applicable, as an illustration, to the history of the church of Christ in the midst of its difficulties and in face of the antagonism of the world. But the general principle has, without doubt, a more direct application to the fortunes of the faithful and pious Jewish remnant in the troublous times which immediately precede the establishment of millennial glory upon the earth.
There will be in that period zealous and courageous witnesses for Christ who will proclaim the gospel of the imminent kingdom in the face of persecution which will be unparalleled in its severity. This struggle in the teeth of the storm is plainly set forth by our Lord in His prophecy delivered on the mount of Olives. He at that time declared that His coming for the deliverance of Israel would be preceded by tribulation such as the world had never known. The various political organisations of that day would be thrown into a state of indescribable uproar and confusion and conflict, a condition of things of which the storm on the Sea of Galilee is a striking figure.*
Speaking generally, tribulation has been the lot of every Christian since the days of Pentecost, even as the Master forewarned His disciples: "In the world ye shall have tribulation" (John 16:33). But in this prophecy of the Lord’s we have what is exceptional and unequalled, and what will only be terminated by the appearing of our great God and Saviour Jesus Christ. And the words quoted above from Matthew describe the sort of opposition that those who go out to preach the gospel of the kingdom in all the nations will inevitably encounter.
Mark represents, in similar terms, the hard case of those faithful Jewish preachers struggling against the stormy billows of worldly hate and cruelty. We there read, "For those days shall be tribulation, such as there hath not been the like from the beginning of the creation which God created until now, and never shall be" (Mark 13:19). On the occasion of the tempest the apostles had but just returned from their first tour of gospel preaching in Galilee. It was needful for them to learn that before the kingdom which they were proclaiming would be set up in power, and during the absence of their Master, they would find themselves beset by the most powerful adversaries. May we not, therefore, regard, this storm on the lake as illustrative of the Satanic fury with which the authorities of this world will by-and-by make their onslaught upon the Jewish witnesses of the coming kingdom? But at the same time it is shown that the onslaught will be in vain, for the little flock will find that there is an Intercessor on high and a Deliverer at hand.
(2) In the second place, we cannot but mark the special effect that was exercised by the appearance of Jesus. As soon as the apostles knew their Master, as soon as they, in effect, said, "Blessed is he that cometh in the name of the Lord," the tempest ceased, the danger was passed, the goal of their hopes and aims was realised. Such was the effect upon the turbulent sea; what was the effect of His appearance on shore? As soon as the inhabitants knew that Jesus was there, they proved Him to be their Deliverer from their sicknesses and from the sorrows that followed in their train. The tree of life was in the garden, and they found no flaming sword to terrify the weak and timid. All who would might eat of its fruit and live, and not die. Thus in Gennesaret a sample was given of the powers of the age to come, only in that future age the tree of life shall not be for Israel only, but its leaves shall be for the healing of the nations also (Revelation 22:1-2). The passage forms a striking illustration in miniature of the prophetic words of the sweet psalmist of Israel when he spoke of the coming of the Blessed One to usher in the great day of peace and joy: "He shall be as the light of the morning when the sun riseth; a morning without clouds; when the tender grass springeth out of the earth through clear shining after rain" (2 Samuel 23:4, R.V.).
It is beautiful to observe how in this favoured land the mercy of the Lord was available for any and for all. They brought their sick for healing wherever they heard He was. It was truly a gospel to the needy people when one said, Lo, here is the Christ; or, Lo, He is there. They found they were free to touch Him and be blessed. And this liberty of access recalls, by force of contrast, Eve’s false report of God’s word concerning the tree in the garden, when she said, "neither shall ye touch it, lest ye die" (Genesis 3:3). Here the dying touched and lived.
Touching and Seeing
"Touching" seems more applicable, as a figure, to the faith of a Jew than to the faith of a Christian It is concerning those who believe on Chris hidden in the heavens that Peter wrote: "whom not having seen, ye love: on whom, though now ye see him not, yet believing, ye rejoice greatly with joy unspeakable and full of glory" (1 Peter 1:8). The faith of the future day of the Lord’s presence will be associated with an Object of sight and of touch, as it were. It will be of the sort signified by the action of the Jewish women who, when they saw the Lord after His resurrection, "took hold of his feet and worshipped him (Matthew 28:9). But Mary Magdalene on the same day was instructed by the risen Christ in the exercise of faith of a higher order — faith which requires nothing visible or tangible in its object, but penetrates even unto the Unseen Presence on high. To her the Lord said, "Touch me not, for I am not yet ascended to my Father" (John 20:17). She was surely to learn from this utterance that earthly relationships with the Messiah were suspended, and heavenly ones about to be established between the ascended Saviour and His own. This faith which introduces us to present heavenly realities is declared to be more blessed than that of Thomas Didymus, who insisted on seeing and touching before he would believe. Thomas would not accept the testimony of the apostolic body that they had seen the Lord. "Except," he said, "I shall see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into his side, I will not believe." This disciple was therefore a representative of the unbelieving class who will not believe on the testimony of others, but who require to see for themselves. Jesus said to him, distinguishing for all time the two orders or degrees of faith, "Because thou hast seen me thou hast believed: blessed are they that have not seen, and yet have believed" (John 20:24-29). The latter order or character is that of today, for we "walk by faith, and not by sight." The former order is that of the future — the day of the coming of the Lord, when every eye shallseeHim, and the Jews particularly shalllookon Him whom they pierced (Zechariah 12:10;Revelation 1:7). Both classes are happy and privileged, but the Lord, by His words to Thomas, has placed a special mark of approbation and favour upon those who believe on Him in the period of His absence.
Peter Walking upon the Waters The incident of Peter leaving the boat and walking in that strange pathway upon the waters along with his Master is not recorded in any of the Gospels except that of Matthew, although the account of the Lord’s doing so is to be found in all the four. Strictly, it does not fall within the scope of our present consideration, which is confined to the Second Gospel, but in view of its close historical connection with this section, it may not be unprofitable to seek some enlightenment upon the moral significance of this miracle. The account of the episode as given in Matthew is as follows: — "Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. And Peter answered Him and said, Lord, if it be thou, bid me come unto thee upon the waters. And he said, Come. And Peter went down from the boat and walked upon the waters to come to Jesus. But when he saw the wind, he was afraid, and beginning to sink, he cried out, saying, Lord, save me. And immediately Jesus stretched forth his hand and took hold of him, and saith unto him, O thou of little faith, wherefore didst thou doubt? And when they were gone up into the boat, the. wind ceased" (Matthew 14:27-32, R.V.).
It must now suffice to draw attention to the main features of this record, and these are twofold. (1) Peter walking on the waters is a triumph of faith over insuperable obstacles of nature; and (2) Peter sinking in the waters is the collapse of nature so soon as faith was replaced by doubt. So far as Peter was concerned, faith was the essential quality which enabled him to occupy this position in humble imitation of his Master.
It will at once be seen that the bold and impulsive apostle by his enterprise stands out in remarkable contrast with his fellows. In the boat they remained in the place of usual security under such circumstances. On the waters Peter had abandoned all earthly means of safety, and was relying exclusively upon the superhuman power of the Lord to sustain him. The apostle, however, did not take up this position of his own accord, but sought and obtained permission to do so. Jesus had said to them all, "It is I." Peter answered, "Lord, if it be thou, bid me come to thee upon the waters." That passionate love was burning within him which caused him on a later occasion to leap from the boat at the sight of his beloved Master upon the shore, and make his way, strong swimmer as he was, to be the first to greet Him (John 21:7). And now Peter, having recognised the voice of the Good Shepherd, desired to demonstrate before the eyes of all that it was no phantom form which they saw upon the waves, but the One who was all-powerful to sustain and to deliver. At an early day he left his nets at the call of Jesus to follow Him upon the land (Mark 1:18); now he was prepared to leave the boat at his Master’s call, and follow Him upon the sea also. The Lord gave the single and sufficient word, "Come"; and the apostle obeyed. In thus abandoning the boat and walking upon the waters to come to Jesus, the apostle did. but carry into effect the principles of faithful service laid down by the Lord Himself in another place: "If any man serve me let him follow me: and where I am, there shall also my servant be if any man serve me, him will my Father honour" (John 12:26).
It is, therefore, true of Peter that he went forth to the Lord in response to His "Come"; and
He is thus an apt illustration, to that extent, of the believer today. This character is also figuratively expressed by the Lord in the parable of the ten virgins, to whom the cry was, "Behold the bridegroom! Come ye forth to meet him" (Matthew 25:6, R.V.). In distinction from the other disciples, Peter left the boat while the storm was still raging, and walked upon the waters to Jesus, and returnedwithHimto the boat; and then the storm ceased — a vivid figure of the return of Christ with His, church to bring peace to the troubled earth. Matthew only of the four Evangelists makes specific reference to the church. This we find in his record of Peter’s confession of Jesus as the Son of the living God. "Upon this rock," Christ says, "I will build my church" (Matthew 16:18). It is therefore in keeping with this character of the First Gospel that it is only in it we have the figure of the church supplied by the same apostle walking on the waters.
It was a great wonder to see Jesus walking in this manner, but it was even a greater wonder to see Peter "follow His steps." In the Master there was inherent power to do so; but in Peter there was only imparted power; and that power was imparted to him because he trusted in the Lord, who afterwards said to His disciples, "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto the Father" (John 14:12).
Apart from faith, Peter was as another man upon the waters. And when he considered the fury of the winds and the waves he began to sink, as any man would do. But even when he had lowered himself to the level of those who lack faith, he was not abandoned when he cried out in his extremity, "Lord, save me." On the contrary, Jesus immediately stretched forth His hand, saying, "O thou of little faith, wherefore didst thou doubt?" The Lord remained faithful to the one who had followed him in obedience to His word, and who had honoured Him in this manner by his confidence. This deliverance by the Lord is in accordance with the words of the apostle Paul, who wrote, "If we are faithless, he abideth faithful; for he cannot deny himself" (2 Timothy 2:13). The Lord was the same both in Peter’s triumph and in Peter’s failure; the only change was in the disciple into whose heart doubt had crept. The following extract gives an admirable summary of the wider significance of this incident.
Jesus "sent away the Jewish people, who had surrounded Him during the period of His presence here below. The departure of the disciples, besides its general character, sets before us peculiarly the Jewish remnant. Peter, individually, in coming out of the ship, goes in figure beyond the position of this remnant. He represents that faith which, forsaking the earthly accommodation of the ship, goes out to meet Jesus, who has revealed Himself to it, and walks upon the sea — a bold undertaking, but based on the word of Jesus, ’Come.’
"Yet remark here that this walk has no other foundation than ’If it be Thou’; that is to say, Jesus Himself. There is no support, no possibility of walking, if Christ be lost sight of. All depends upon Him. There is a known means in the ship; there is nothing but faith, which looks to Jesus, for walking on the water. Man, as mere man, sinks by the very fact of being there. Nothing can sustain itself except that faith which draws from Jesus the strength that is in Him, and which therefore imitates Him. But it is sweet to imitate Him; and one is then nearer to Him, more like Him. This is the true position of the church, in contrast with the remnant in their ordinary character.
"Jesus walks on the water as on the solid ground. He who created the elements as they are could well dispose of their qualities at His pleasure. He permits storms to arise for the trial of our faith. He walks on the stormy wave as well as on the calm. Moreover, the storm makes no difference. He who sinks in the waters does so in the calm as well as in the storm, and he who can walk upon them will do so in the storm as well as in the calm — that is to say, unless circumstances are looked to and so faith fail and the Lord is forgotten.
"For often circumstances make us forget Him where faith ought to enable us to overcome circumstances through our walking by faith in Him who is above them all. Nevertheless, blessed be God! He who walks in His own power upon the water is there to sustain the faith and the wavering steps of the poor disciple: and at any rate that faith had brought Peter so near to Jesus that His outstretched hand could sustain him.
"Peter’s fault was that he looked at the waves, at the storm (which, after all, had nothing to do with it) instead of looking at Jesus, who was unchanged, and who was walking on those very waves, as his faith should have observed. Still, the cry of his distress brought the power of Jesus into action, as his faith ought to have done: only it was now to His shame, instead of being in the enjoyment of communion, and walking like the Lord.
"Jesus having entered the ship, the wind ceases. Even so it will be when Jesus returns to the remnant of His people in this world. Then also will He be worshipped as the Son of God by all that are in the ship with the remnant of Israel. In Gennesaret Jesus again exercises the power which shall hereafter drive out from the earth all the evil that Satan has brought in. For when He returns, the world will recognise Him. It is a fine picture of the result of Christ’s rejection, which this Gospel has already made known to us as taking place in the midst of the Jewish nation."* {*Synopsis of the Books of the Bible, by J. N. Darby; Matthew’s Gospelin loco(Vol. 3, pp. 118-120.)}