PARABLE, MIRACLE, AND SIGN
108
them'. Presently the sea began to rise by reason of a great wind that blew. The other Gospels testify to the
dangerous character of these storms that sweep the inland seas. About half way across the lake they saw the Lord
walking on the sea, and drawing nigh unto the ship. This was the first time the Lord had used any miraculous power
in His own case. Here we have an anticipation of the Lord as the risen One. In John 20:19 after resurrection, closed
doors were no barrier to the spiritual body of the risen Christ. Here as He walked upon the sea this power is
foreshadowed.
The disciples were afraid, but the Lord reassures them by crying out, `It is I; be not afraid'. The actual words of
Christ were far more impressive than these. In John 8:58 He said, `Before Abraham was, I AM'. Here in John 6:20
He uses identical language `I AM, be not afraid'. Here is the true significance of the sign. He that must save Israel,
Who alone can satisfy their need, is the ` I AM ` Who in the days of Egypt originated the first passover and is here
about to fulfil that wondrous type. To tread upon the waves of the sea according to Job 9:8 is a sign of Deity, and
would be so interpreted by all who knew the Old Testament Scriptures. When Israel look upon Him Whom they
pierced, and testify of the redeeming power of His blood, they will also say, `This is our GOD, we have waited for
Him'. The rising sea and the great wind will be found in Revelation 13 and Daniel 7. The four winds of heaven
when they strive upon the great sea will bring about the day of Jacob's trouble, yet as the prophet says, `He shall be
saved out of it', saved, as signified here, by the personal coming in the midst of their danger of the Lord Jesus
Christ, the I AM of the Old Testament.
The people who had been fed follow after the Lord, and are rebuked for merely seeking the `loaves and fishes'.
The Lord points them to the meat that endureth unto aionion life. Then follows the discourse on the Manna, and the
blessed fact that Christ Himself is `that bread of life'. He goes deeper: `the bread that I will give is My flesh, which
I will give for the life of the world'. Yet further he adds, `Except ye ... drink His blood, ye have no life in you'.
Many of the disciples when they heard this said, `This is a hard saying; who can hear it?' When He followed this by
emphasizing the elective character of God's purpose (verse 65) `many of His disciples went back, and walked no
more with Him'. Then comes the climax. To the twelve the Lord says, `Will ye also go away?' and Simon Peter
bears abundant testimony that he, at least, has learned the lesson of the signs:
`Lord, to whom shall we go? Thou hast the words of aionion life. And we believe and are sure that Thou art
that Christ, the Son of the living God' (John 6:68,69).
Thus the central pair of signs turn from Israel's need to the person of the Messiah Himself, their only hope.
Each set of four signs is complete however in itself. This is quite compatible with the existing correspondence
already pointed out on page 203 of this volume. Briefly they may be set out thus:
ISRAEL'S
A No wine.- Fully supplied.
B At the point of death.- Seventh hour.
CONDITION AT
B Thirty-eight years.- Sabbath.
THE
A No bread.- Fully supplied.
FIRST ADVENT.
Present interval.
ISRAEL'S
A The Sea.- I AM.
B The born blind receive sight.
CONDITION AT
B The dead and buried receive life.
THE
SECOND ADVENT.A The Sea.- It is the LORD.
(6)
The Man Born Blind
John 9
With this miracle we commence the corresponding signs of the second series. The healing of the man born blind
echoes the healing of the impotent man who had been in that case for 38 years. In this sign however we are dealing
with a type of Israel after the rejection of the Lord had taken place. We have already drawn attention to the
intensifying of the conditions of the second set of signs. As this is important, and may have been missed, we give
again the following figure: