John 6:16-21 – This is Jesus: The Redeemer Who Makes a Way in the Sea

Preached on May 18, 2008, by Eric Schumacher

Topics: Encouragement Gospel Of John

© Eric M Schumacher – Preached May 4, 2008 at Northbrook Baptist Church, Cedar Rapids, Iowa

Note: The following are my notes from my sermon on John 6:16-21. I did not follow them exactly in my sermon. I'd recommend that you listen to the sermon audio (which should be available here soon). I better explain in the delivery than these notes why I think John 6:16-21 is a fulfillment of Isaiah 40-43.

Overview

16-17 - The Departure

The last time we were in John 6, we looked at the “Feeding of the 5,000,” which sets the context for the remainder of the chapter. This morning’s text presents another event that likewise ranks among the most famous of all the miraculous things that Christ did—Jesus walking upon the sea.

The events of this passage are fairly straightforward. Jesus has withdrawn from the crowds because, as we saw last, they were going to come and take him by force to make him king. Matthew and Mark both tell us that Jesus withdraws to the mountain by himself in order to pray. When Jesus was tempted by Satan in the wilderness with being given all the kingdoms of the earth without going through the crucifixion, he found strength from his Father through fasting and prayer. Here also, when tempted with having the kingdom by this crowd, Jesus withdraws to pray, an excellent example for us.

The Gospels of Matthew and Mark tell us that Jesus “made the disciples get into the boat and go before him to the other side.” John informs us that this has happened “when evening came.” The disciples, therefore following the instruction of Jesus, “went down to the sea, got into a boat, and started across the sea to Capernaum.”

The miraculous feeding took place somewhere outside of Bethsaida, which is on the northeast short of the Sea of Galilee. Their destination, Capernaum, is on the northwest short, a distance of 6-7 miles (Kostenberger).

Not only was it evening, but we are informed that it had become dark, and Jesus had not yet come to them. (Indeed, the absence of Jesus is the presence of darkness.)

18 – The Storm

In the dark of the evening, John informs us that “the sea became rough because a strong wind was blowing.” The Sea of Galilee is infamous for its sudden, violent storms, which result from the geographical features of the sea and its surroundings. As Don Carson explains, “The Sea of Galilee lies about six hundred feet below sea level. Cool air from the south-eastern tablelands can rush in to displace the warm moist air over lake, churning up the water in a violent squall.” Even today, modern powered boats are kept in their docks when these storms rise. If that is so, one can imagine how frightening such a storm would be in the wooden boats of Jesus’ day, especially in the dark of night.

19 – Walking on the Sea

Matthew and Mark’s writings inform us that the wind was against them and they were not making good progress. Here, John states that they “had rowed about three or four miles,” which would put them halfway to Capernaum. This locates them, not in the middle of the sea geographically, but halfway between Bethsaida and Capernaum. Matthew’s Gospel states that they were “a long way from the land,” probably at least a mile from the shoreline, and effectively at the mercy of the sea.

Having rowed “about three or four miles, they saw Jesus walking on the sea and coming near the boat.” Some have suggested that this verse should read, “they saw Jesus walking by the sea,” rather than “on the sea.” The suggest that the disciples, perhaps for the sake of safety, have been hugging the coastline. Jesus had started walking to Capernaum on the shoreline. And, since the disciples’ progress was severely hindered by the wind and waves, he was able to catch up with them. Therefore, they, hugging the shoreline, now see Jesus on the shore, walking “by the sea.” It is sometimes suggested that, in the wind and rain, Jesus may have appeared to have been walking on the sea, when he was really in shallow water approaching them.

Then, when they realize that it is Jesus, he gets in the boat, and (since he was walking by the sea, not on it), they are at the shore, having arrived at their destination.

Such a naturalistic explanation is unacceptable. For one, John tells us that “they were frightened.” There is no reason for the disciples to be frightened by the sight of a man walking on the shoreline. The most natural reading as to the cause of their fear is not the storm, but seeing a man walking effortlessly into the wind, and over the waves of a storm-tossed sea. The other three gospels each tell us that thought they were seeing a ghost and cried out because of seeing him. The fear of the raging sea takes a back seat to the one walking on the water.

Furthermore, Matthew clearly communicates that they are “a long way from the land,” probably over a mile from short at the least. Matthew makes sure that this cannot be read as a man walking on the shoreline, but a man walking on the sea.

It is there, over a mile from shore in the dark and in a storm, that the disciples see Jesus walking on the sea and coming near the boat.

20 - Do Not Be Afraid

Jesus, apparently to alleviate the disciples’ fears, says, “It is I; do not be afraid.”

Regardless, Jesus certainly presents himself and his presence as a reason for his disciples to be free from fear. If the darkness is linked with the absence of Jesus, the presence of Jesus is linked with the absence of fear.

The disciples, comforted to know that it is Jesus and not a ghost, take Jesus into the boat. And, we read, “immediately the boat was at the land to which they were going.”

This seems to indicate another miracle. As soon as Jesus stepped into the boat, they were miraculously at their destination.

How Do We Interpret This Event?

How should we interpret this event? This is one of those miracles that neither John nor Jesus interprets for us—other than, perhaps, Jesus words, “It is I; do not be afraid,” which would rightly communicate that the person who has Christ has no need of fear.

But, we must ask, what is John’s purpose in recording this event? What is the main, grand theological significance of Jesus walking on the sea to find his disciples and comfort them, bringing them safely to shore?

Passover/Exodus Allusions

I would encourage us, as with any passage of Scripture, to look at it within its context. Matthew and Mark also record this event, and both of them record it occurring immediately after the feeding of the five thousand, just as John does.

Notice its context in John 6. Previous to Jesus walking on the sea, we have the feeding of the five thousand. Immediately following this event, we have Jesus teaching in the synagogue in Capernaum the next day. The subject matter in the rest of the chapter is Jesus’ interpretation of what the feeding of the five thousand signifies. Therefore, it seems best in the end to interpret this event in light of the whole chapter.

What did we see last week was the theme banner flying over this entire chapter? It was the Passover and the Exodus, right? John was careful to call to our attention that the feeding of the five thousand took place when the “Passover…was at hand.”

Jesus testing of Philip was reminiscent of the Lord testing his people in the wilderness. The question of where to find bread was reminiscent of Moses and the Israelites wondering how they would be fed. The disciples answers showed that they were thinking on a purely human plane, just as Moses thought that feeding the Israelites with meat would require the slaughter of cattle and the catching of fish. Jesus’ multiplication of the bread and fish was reminiscent of the abundant provision of God through manna and quail. And, indeed, the people responded by believing that Jesus was “the second Moses”—the prophet like himself that Moses promised the Lord would give to them one day.

And what will we find on day two, when Jesus explains the significance of the miraculous feeding? We find a discussion that centers around the Israelites being fed with manna in the wilderness. (And so, we are right to interpret the event as fulfillment of the Passover/Exodus events!) Jesus identifies himself as “the true bread from heaven…the bread of God.” Jesus is the fulfillment of manna. And just as the people had to eat manna to remain alive, so whoever eats of “the living bread that came down from heaven” will have eternal life. That bread Jesus identifies as his flesh. Just as the Israelites ate the flesh of the Passover lamb and were redeemed, so it is that whoever feeds on his flesh and drinks his blood has eternal life. (More on that later!)

So, the episode of Jesus walking on the sea does not stand in isolation. It is always connected to the feeding of the five thousand, and here its explanation. The connection, I would suggest, is not merely a historical connection concerning a timeline of events, though that is true. The connection is a theological one.

The episode of Jesus walking on the sea is bookended by a miracle and subsequent teaching that have everything to do with Jesus being the fulfillment of the Passover. And so, we should be asking, what does Jesus walking on the water have to do with the Passover—the gracious provision of God to rescue his people and give them life?

Combined, as it is, with all the other Passover/Exouds allusions—the testing, the bread from heaven, the promise of a prophet like Moses—I think that we are meant to see here not simply a repeating of the parting of the Red Sea in the Exodus, but a surpassing of it.

Walking on the Water – The Prophet and then Some

(1) He is the Prophet—and then some! Walk on the sea, not just through it. The people identified Jesus as “the prophet” of whom Moses spoke, who was to come. The identity was correct, just not the significance. He is something more.

Waters were parted multiple times through God’s servants. God parted the waters through Moses at the Red Sea. God parted the waters through Joshua at the Jordan River. Before the prophet Elijah was taken to heaven, he struck the Jordan River with his cloak and it parted, allowing him and Elisha to walk through on dry ground. After Elijah was taken up to heaven, Elisha struck the Jordan River with Elijah’s cloak and it parted again, proving that he had his double portion of Elijah’s spirit.

Through all these servants of God, the waters were parted allowing them to walk through on dry ground. But notice this—in each of these cases the waters were parted and they walked where men normally walk, on the ground. Moses did not lead the people across the Red Sea, on the waters. Joshua did not lead the people to walk across the water of the Jordan River. Neither Elijah nor Elisha walked on the water of the Jordan River.

Here, Jesus is surpassing what all these great men of God had done before. He is not simply a prophet like Moses (or Elijah or Elisha), he is greater than they were. He is not simply a leader like Joshua, he surpasses him.

Surely, not only are we meant to see that Jesus fulfills the deliverance at the Red Sea, but he surpasses it. He does not need to part the water to walk on the ground as a mere mortal. He walks upon the sea and the God who rules the land and sea. The redemption God is now providing for his people through Jesus Christ is not simply like that of the Passover and Exodus, it surpasses it.

In Jesus Christ, God is performing the true and final Exodus of his people. This will come into full view during the next Passover that John will mention. It is at that time—while the passover lambs are being prepared and sacrificed at the temple—that Jesus will be slaughtered on a cross. He will give his flesh as “the Lamb of God who takes away the sin of the world.”

The slavery from which we need to be delivered is slavery to sin and the wrath of God deserved by that sin. Jesus dies on the cross for sin, so that those who “eat the flesh of the Son of Man,” will not perish. Rather, God will passover them and deliver them safely to eternal life.

And I would encourage you this morning—whether you are a believer or an unbeliever who is simply investigating Christianity—see yourself as in such a desperate situation that you cannot deliver yourself. See yourself as inadequate to deliver yourself from sin and death. And see in the crucified and risen Jesus Christ the abundant provision of God, sufficient and able to deliver you from sea of death unto the shores of eternal life.

A Promise of Absolute Faithfulness – “It is I; do not be afraid.”

(2) Jesus is the Lord, the Redeemer, the Holy One of Israel, who promises to redeem Israel in Isaiah 40-43.

Setting - Isa 40:27 – Why do you say, “My way is hidden?” The Lord has promised to come and deliver his people. But, in their despair, they think he has forsaken them.

The Disciples, like Israel, may have feared being forsaken.

“It is I; do not be afraid.” Jesus words to his disciples echo the repeated words of the Lord in Isaiah 40-43. Repeatedly, the Lord identifies himself and tells Israel “do not be afraid.” This expression is used with greatest concentration in the Bible in Isaiah 40-43 (cf Isa 41:10,13,14; 43:1,5). Jesus’ choice of these words echo these statements, telling us that He is the Lord who speaks in these chapters.

Isa 43 – Who is the God who will be with Israel? He is “the Lord who makes a way in the sea” (16-17). When will he be with his people? He promises to “be with you” when you “pass through the waters” (1-2). In John 6, Jesus “makes a way in the sea” (or on it!) and is with his disciples when they “pass through the waters.”

Isa 42 – This chapter announces how the Lord will be with his people by introducing the “Servant” of the Lord. This Spirit-anointed (1) servant will be the Lord’s agent who will, through suffering (4) and as a covenant (6), accomplish a New Exodus (7).

Christ is the agent of the Father, as we just learned in John 5. Therefore, we should expect that he is the one through whom God will carry out his promised faithfulness. And indeed, through his suffering (Isa 53) accomplish a New Exodus from slavery to sin, death and the devil, by shedding his blood, in which a New Covenant is cut between God and his people.

The Holy One – The Lord who will be with his people to redeemed them, who is their “Redeemer” and “Savior,” is frequently called “the Holy One” in Isaiah 40-43. In fact, that title is used of him with greatest concentration here of anywhere in Scripture (40:25; 41:16,20; 43:3,14-15).

The Lord who will come to save his people is “the Holy One.” And who do the disciples, represented by Peter, understand Jesus to be? In John 6:69, Simon Peter answers Jesus, “…and we have believed, and have come to know, that you are the Holy One of God.”

The Proof of Faithfulness – The Boat Was at the Land

“Immediately the boat was at the land to which they were going.” Some see this as an allusion to Psalm 107. The entire psalm is about the steadfast love of God, his faithfulness to redeem his people. The psalm recounts various situations from which his people cannot deliver themselves. They are forced to cry out to the Lord for help. It is a psalm about deliverance from troubles that are too great for us. One of the episode recounted in that psalm is this:

Psalm 107:23-30 Some went down to the sea in ships, doing business on the great waters; ²⁴ they saw the deeds of the LORD, his wondrous works in the deep. ²⁵ For he commanded and raised the stormy wind, which lifted up the waves of the sea. ²⁶ They mounted up to heaven; they went down to the depths; their courage melted away in their evil plight; ²⁷ they reeled and staggered like drunken men and were at their wits’ end. ²⁸ Then they cried to the LORD in their trouble, and he delivered them from their distress. ²⁹ He made the storm be still, and the waves of the sea were hushed. ³⁰ Then they were glad that the waters were quiet, and he brought them to their desired haven.

When they were in a storm too great for them to handle, the Lord delivered them—he stilled the storm, calmed the sea, and “brought them to their desired haven.” Jesus’ disciples lived this psalm!

The application in the psalm is this: “Let them thank the Lord for his steadfast love…” The stilling of the storm, calming of the sea and guiding of his people to their destination was evidence of God’s unfailing commitment to the redemption of his people, his “steadfast love.”

John’s recounting of these events is set up to highlight the difficultly, even the impossibility, of Jesus getting to his disciples.

This reminds us of Jesus’ absolute commitment to his own. Jesus will say later in the chapter, “I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day.” There will not be a single soul entrusted by the Father to the Son who will not be raised to eternal life. If there is one, then Jesus has failed to accomplish what the Father has given him to do.

Jesus is absolutely commitment to his disciples, to those that the Father has given to him. There is no obstacle too great to keep him from his own. That is a great source of comfort for us.

Jesus withdraws himself from a crowd of people who do not understand the meaning of his sign. As I have mentioned, his disciples, at this point, do not understand either. So, why does Jesus withdraw from one group of people who do not understand and yet seek out and give additional revelation to a group who presently does not understand?

I think it is because he knows that the next day a breakthrough will occur. He knows that the crowds will leave him and his disciples will confess him. He knows whom the Father has given to him. He is committed to seeing that they see who he is.

This also is a great comfort—Jesus’ faithfulness to his own. His commitment to us precedes our understanding of him. His commitment to us guarantees that we will come to see who he is. His commitment to us guarantees that nothing—neither wind nor waves, “nor death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.”