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The Cost of Divorce, Childlike Faith, and the Rich Young Man

Jason will read for us. He left there and went to the region of Judea and beyond.

The Jordan and crowds gathered to him and again as was his custom he taught them. And Pharisees came up and in order to test him asked is it lawful for a man to divorce his wife. He answered them what does Moses command you.

They said. Moses allowed a man to write a certificate of divorce and to send her away. Jesus said to them because of your hardness of heart he wrote you this commandment. But from the beginning of creation God made them male and female.

Therefore a man shall leave his father and mother and hold fast to his wife. And the two shall become one flesh. So they are no longer two but one flesh. What therefore God has joined together. Let not man separate.

And in the house the disciples asked him again about this matter. And he said to them whoever divorces his wife and marries another commits adultery against her. And if she divorces her husband and marries another she commits adultery.

And they were bringing children to him that he might touch them. And the disciples rebuked them. But when Jesus saw it he was indignant and said to them let the children come to me. Do not hinder them for to such belongs the kingdom of God.

Truly I say to you whoever does not receive the kingdom of God like a child shall not enter it. And he took them in his arms and blessed them laying his hands on them. And as he was setting out on his journey a man ran up and knelt before him and asked him good teacher what must I do to inherit eternal life.

Jesus said to him why do you call me good. No one is good except God alone. You know the commandments. Do not murder do not commit adultery. Do not steal do not bear false witness do not defraud honor your father and mother.

And he said to him teacher all these things I have kept from my youth. And Jesus looking at him loved him and said to him you lack one thing. Go sell all that you have and give it to the poor and you will have treasure in heaven and come follow me.

This is disheartened by the saying. He went away sorrowful for he had great possessions. And Jesus looked around and said to his disciples how difficult it will be for those who have wealth to enter the kingdom of God.

And the disciples were amazed at his words. But Jesus said to them again children how difficult it is to enter the kingdom of God. It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.

And they were exceedingly astonished and said to him then who can be saved. Jesus looked at them and said with man it is impossible but not with God for all things are possible with God. Peter began to say to him see we have left everything and followed you.

Jesus said truly I say to you there is no one who has left house or brothers or sisters or mother or father or children or lands for my sake and for the gospel who will not receive a hundredfold now in this time houses and brothers and sisters and mothers and children and lands with persecutions and in the age to come eternal life.

But many who are first will be last and the last first. And they were on the road going up to Jerusalem and Jesus was walking ahead of them and they were amazed. And those who followed were afraid. And taking the twelve again he began to tell them what was to happen to him saying see we are going up to Jerusalem and the Son of Man will be delivered over to the chief priests and the scribes and they will condemn him to death and deliver him over to the Gentiles.

And they will mock him and spit on him and flog him and kill him. And after three days he will rise. And James and John the sons of Zebedee came up to him and said to him teacher we want you to do for us whatever we ask of you.

And he said to them what do you want me to do for you. And they said to him grant us to sit one at your right hand and one at your left in your glory. Jesus said to them you do not know what you are asking.

Are you able to drink the cup that I drink or to be baptized with the baptism with which I am baptized. And they said to him we are able. And Jesus said to them the cup that I drink you will drink and with the baptism with which I am baptized you will be baptized.

But to sit at my right hand or at my left is not mine to grant but it is for those to whom it has been prepared. And when the ten heard it they began to be indignant at James and John. And Jesus called them to himself and said to them you know that those who are considered rulers of the Gentiles lord it over them and their great ones exercise authority over them but it shall not be so among you.

But whoever would be great among you must be your servant. And whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve and to give his life as a ransom for many.

And they came to Jericho. And as he was leaving Jericho with his disciples and a great crowd Bartimaeus a blind beggar the son of Timaeus was sitting by the roadside. And when he heard that it was Jesus of Nazareth he began to cry out and say Jesus son of David have mercy on me.

And many rebuked him telling him to be silent. But he cried out all the more son of David have mercy on me. And Jesus stopped and said call him. And they called the blind man saying to him take heart get up he is calling you.

And throwing off his cloak he sprang up and came to Jesus. And Jesus said to him what do you want me to do for you. The blind man said to him rabbi let me recover my sight. And Jesus said to him go your way your faith has made you well.

And immediately he recovered his sight and followed him on the way. Let's pray our heavenly father. We we thank you for the clarity of this text and Lord we we thank you for the words that Christ spoke that only those who come to you as children will receive the kingdom of God and Lord.

We know elsewhere in the scriptures that those who fear you those who come to you with a pure heart or a whole heart these are who you listen to. We pray Lord that we would demonstrate these fruits in our lives by the power of your spirit that we would come to you as children in faith looking to your word that we would come to you in reverential fear.

That we would come to you with our whole hearts our hearts that are undivided we pray Lord. That we would look to Jesus who is the author and the perfecter of our faith. And Lord as we behold you in the text this morning as we listen to the scripture that is read and the sermon that is preached we pray Lord.

That you would teach us something about who you are teach us something about ourselves and our sin and what we need to do in order to best please you Lord we just pray that in the power of your spirit we would be attentive to what is preached this morning.

And that you would give us wisdom and how we can best apply it and live it out in our day. Lord thank you for this time together in Jesus name amen.

The Feeding of the Five Thousand in John 6

Let's turn in our Bibles to John chapter 6. We're finally out of John 5 and entering this chapter 6 and I think we'll be here a while. I suspect here we have the fourth sign that is recorded by John in his gospel that of the feeding of the 5 ,000 and so we want to address today the first 14 verses of John chapter 6 and I'm reading from the New King James Version, after these things Jesus went over the Sea of Galilee which is the Sea of Tiberias and then a great multitude followed him because they saw his signs which he performed on those who were diseased.

And Jesus went up on the mountain and there he sat with his disciples. Now the Passover a feast of the Jews was near and Jesus lifted up his eyes and seeing a great multitude coming toward him he said to Philip where shall we buy bread that these may eat.

But this he said to test him for he himself knew what he would do. Philip answered him 200 denarii worth of bread is not sufficient for them that every one of them may have a little. One of his disciples Andrew Simon Peter's brother said to him there is a lad here who has five barley loaves and two small fish.

But what are they among so many. And Jesus said make the people sit down. And now there was much grass in the place so the men sat down in number about 5 ,000 and Jesus took the loaves and when he had given thanks he distributed them to the disciples and the disciples to those sitting down and likewise of the fish as much as they wanted.

So when they were filled he said to his disciples gather up the fragments that remain so that nothing is lost. And therefore they gathered them up and filled 12 baskets with the fragments of the five barley loaves which were left over by those who had eaten.

Then those men when they had seen the sign that Jesus did said this is truly the prophet who is to come into the world. In our study of John's Gospel we have been addressing both the signs and the discourses of Jesus.

There are seven signs that John records in his gospel and each sign gives way or sets the stage for a prolonged discourse of Jesus. And so here we have the fourth sign the feeding of the 5 ,000 and we'll have the rather lengthy discourse of Jesus the fourth discourse later on in the chapter that we'll address begin to address probably two weeks from today.

Lord willing. Of course the feeding of the 5 ,000 is one of the most familiar miracle accounts in the Gospels. And one reason for this familiarity is that it is the only miracle performed by the Lord Jesus that's recorded by all four gospel writers excepting for the miracle of the resurrection of course of Jesus himself.

Commonly the synoptic Gospels of Matthew Mark and Luke cover the same miracles and so many of the miracles have three accounts of them in those three Gospels. But John's Gospel is quite distinct from the synoptics and records different miracles of Jesus except for this one this feeding of the 5 ,000.

However even though there are four accounts of this miracle there are different emphases that are found in the various accounts and in spiritual mind might put forth a challenge why the needless repetition of four accounts.

And why the divergent details of this one miracle of the feeding of the 5 ,000. Well we of course as Christians understand that the blessed Holy Spirit moved upon these gospel writers Matthew Mark Luke and John to record each event in a way to communicate to instruct and inform the people of God about spiritual truth.

And even though the miracle of feeding the 5 ,000 is found in all four Gospels there's a different emphasis in each of the Gospels regarding this miracle in Matthew's account. For example there are several points of emphasis.

First in Matthew's Gospel the Lord Jesus is set forth as an example to his disciples and that he fled persecution in order to teach the Word of God to others. That's the underlying theme in Matthew's account of feeding the 5 ,000.

And then later Jesus would tell his disciples of their need to flee persecution in order to take the gospel to the Gentile world. And so basically he illustrated before them demonstrated before them what they would do as well in their gospel mission.

But in addition Matthew presents the crowds as following Jesus and his disciples among them. And he does this to emphasize the matter of discipleship as one of the themes major themes of Matthew's Gospel.

But in addition the account in Matthew is designed to lead his disciples to greater faith in him to provide for their needs and to enable them to minister to others as his apostles. And so it was a confirming miracle to them just as he provided on this occasion he'll provide for them and whatever they might face in the future.

There's a different emphasis in Mark's Gospel however Mark's account emphasizes Jesus's compassion on the multitudes as a flock without a shepherd. And so Jesus feeding the 5 ,000 in Mark's Gospel really sets forth Jesus as a fulfillment of what the Old Testament prophets declared would characterize the coming Messiah as one wrote.

Jesus does what God promised to do in Ezekiel 34. I myself will search for my sheep and seek them out. I will feed them in good pasture. And so Jesus acts as the shepherd of God's people like Moses and even God himself.

And that seems to be the major idea or theme of Mark's Gospel in his account of this feeding of the 5 ,000. What of Luke's Gospel. Well the record of Jesus feeding the 5 ,000 in Luke's Gospel serves to show that the Lord was able to help his disciples do what they were otherwise incapable of doing.

As one wrote at the end of the day the twelve would have sent the crowds away to provide for their own food and lodging they were not aware that they had any resources of their own with which to feed them.

But Jesus was able to take their limited and totally inadequate resources and give them back to them in such a way that they were able to feed the crowds and have enough to spare. And thus the narrative in its Luke and form depicts the inadequacy of the disciples in contrast to the ability of Jesus to help the crowds.

And with this help the disciples could do what otherwise they could not do. And so again it was like a training session for their future ministry. What is the emphasis of John's Gospel that we have before us in these first 14 verses of John chapter 6.

Well John's Gospel uses the miracle to set forth the Lord Jesus as the fulfillment of the typology of the Old Testament. In other words he's the antitype of Old Testament types Old Testament events and pictures.

The typology of the Old Testament of Moses providing bread from heaven for the Israelites. And here Jesus is providing bread for these 5 ,000. And so the parallel is there. And this of course is more fully seen as we get into the discourse of Jesus later in John chapter 6.

And so the conclusion of those who witnessed the miracle was this is truly the prophet who is to come into the world and they're referring to the promised prophet that Moses declared would come. And so the miracle serves as a sign providing the setting for Jesus to teach what's recorded later in John 6.

And in that extended fourth discourse that we will be considering later we see his deity and pre-existence set forth. The doctrines of election are clearly set forth by Jesus in the sixth chapter a factual calling of God unto salvation perseverance of the Saints and the promise of the future resurrection of his people.

It's a very rich passage this fourth discourse. I have a book in my library written by a man named Kenneth Good who was a Baptist evangelical Baptist in the mid 20th century and he wrote a book on the doctrines of grace Calvinism.

And it was all based on John 6 alone. All five points of the doctrines of grace are set forth in John 6 in the discourse of Jesus they were stated here in this block paragraph we read. But we'll see it more clearly as we get into that discourse.

And although all four Gospels record this miracle of Jesus feeding the 5 ,000 there are details in John's gospel that are unique and not to be found in Matthew Mark and Luke. Here's a setting forth of some of these distinctives.

Again in this block quote in this account we see that the reason for the multitudes presence was the attraction of the signs that Jesus wrought. They followed him because of the signs they saw and that he was healing those with disease.

John also records Phillips perplexity as to the feeding of the great crowd that is not found in Matthew Mark or Luke and his little piece of mental arithmetic which showed so clearly impossibility of a solution out of the disciples own resources 200 denarii of bread wouldn't feed even this multitude giving them a little bit each and he tells us that it was Andrew who brought the boy forward.

It is in this gospel that we read of the proximity of the Passover. In other words the exact location the bread is barley loaves. And of the reason for gathering up the fragments and of the effect on the people in general.

Clearly John has quite a lot of information not derived from the synoptic that would be Matthew Mark and Luke. Characteristically John describes what happened as a sign. The effect of the sign is to make some people think of Jesus as a prophet and some wish to make a king out of him.

And so this there is uniqueness in this setting forth of this miracle here in John's gospel. Edward clank Valley he's a professor of Biola out in Southern California. He wrote a quite a good commentary on John's gospel.

I'm enjoying it. And he sought to set forth the main idea of this episode and the role that it serves within the larger gospel story. The narrative story of John's gospel. And so here is his main understanding of the idea of the first 15 verses of John chapter 6 when humanity did not know for what it was hungry Jesus came into the world becoming the host in a strange land of darkness and providing true food that satisfies every desire.

The church must recognize Jesus as he is not as it wants him to be allowing the prophet and the king to be what he also came to be the one who serves now. I don't know if you recognize what clink was doing but he was ultimately taken us out of the historic situation and showing us how this served in instructing Christians to whom the gospel was addressed Gentile Christians later on in the first century.

It's quite intuitive on his part. Well we'll next consider the details of the account in verses 1 not through 15. We'll leave that for next week but 14 and as we do so we'll consider some of the implications and the applications that the Holy Spirit has said before us.

And so let's consider the meaning of the details. We first read of the setting of this event in first verse 1. After these things Jesus went over the Sea of Galilee which is the Sea of Tiberias and so the setting is in the region of Galilee that is on the really on the east side of the Sea of Galilee.

Whenever the region of Galilee is mentioned the Sea of Galilee it's always from a Jewish perspective which was mainly on the west side. They traveled across the sea there on the east side. We of course are most familiar with this called the Sea of Galilee but there are several names in scripture that are attributed to this large freshwater lake and so the Sea of Galilee is also called the Lake of Gennesaret.

That's Luke's term Luke 5 1. So it was as the multitude pressed about him to hear the word of God that he stood by the lake of Gennesaret and saw two boats standing by the lake but the fishermen had gone from them and were washing their nets.

That's the only place in the Bible where the Lake of Gennesaret is named. There are two other places where the land of Gennesaret is identified but it's the only place where the Lake of Gennesaret is mentioned.

And then in our text we have the reference to the Sea of Tiberias rather than the Sea of Galilee. He actually mentions them both and the Sea of Tiberias was actually it. The official name became the official Roman name of the lake beginning about AD 20 and of course we're talking here about around AD 30 when this event took place.

Herod Antipas the regional ruler under Lord by appointed by Rome named the lake in honor of Emperor Tiberius of Rome. There was also a town on the shore the southwest shore of Galilee named Tiberius as well but he named in honor of Caesar the lake after Tiberius.

Among the Jews during our Lord's earthly ministry it would of course been known only as the Sea of Galilee. Well John probably threw in this detail the Sea of Tiberius he's writing 60 years after the fact because he was writing to a Gentile audience and they wouldn't have necessarily known about the Sea of Galilee but they would have known about the Sea of Tiberius and so they made reference to this Roman name.

We read in verse 2 that Jesus was not alone as he crossed the sea but large crowds were following Jesus because of the signs they witnessed of him. We read a great multitude followed him because they saw his signs which he performed on those who were diseased.

I suppose some followed him in boats probably most of them followed him on the shoreline trying to keep him in view perhaps as he was in the boat traveling across the northern end of the sea. Interestingly in verse 2 the two Greek verbs that are used there are what's called the in the imperfect tense and when in Greek oftentimes this imperfect tense is used to emphasize a continuous action and so that's what John is penning here.

Actually he's saying that this great multitude were continually following him and it's also because he was continually performing signs before them and so the tense is pretty significant here in verse 2 and so as we've been following the course of John's gospel you know we've been emphasizing most Jesus down in Judea and then he kind of goes up to Galilee then back to Judea it seems like he hadn't spent a great deal of time in Galilee but actually this verse indicates that the knowledge of him and they were seeing all kinds of signs done by him that the Lord had been in this region quite extensively and had been ministering for quite a length of time and it resulted in all these people continually following him.

John described the miracles Jesus performed as signs that the people followed Jesus because of them and we will see it however later in the chapter that the people were sadly seeking Jesus not because these miracles directed them and identified them to the person of Jesus.

In other words they really weren't looking to them as signs that point beyond the miracles to the person of Jesus but they were looking to the signs themselves the miracles themselves. In other words it would be like people today only going to church for what they could get out of it rather than coming to truly worship the Lord basically what they were doing it was not because they believed in him to which the signs pointed rather they were looking to the miracles themselves the signs themselves not to him to whom they pointed and by the way here John refers to many miracles as signs but in John's Gospel he singles out seven in particular to set the stage for seven discourses but there were many more miracles many more signs than just the seven.

We read that after Jesus and his disciples had crossed the sea they came to or went up on a mountain and so verse three reads and Jesus went up on the mountain and there he sat with his disciples. Interestingly the text specifically declares that Jesus went up on the mountain not just a mountain.

There is no Greek indefinite article that's the word a or an there certainly is a Greek definite article which is translated by the word the and when the definite article included it's there for a reason it's definite it points to something particular unique special about this mountain.

In other words the presence of the definite article may be a suggestion that this is a rather symbolic action Jesus going up onto this mountain and so some suggest that maybe the narrator of John's Gospel is setting forth the scene intending to echo the scene of Mount Sinai with Moses going up on the mountain and although there are we will see some clear parallels with Moses and Sinai.

I think frankly it's a little bit of a stretch here to place that kind of meaning upon this noun because of the definite article. Leon Morris kind of took issue with this view. The place of these happenings is defined as the mountain.

This expression occurs several times in the Gospels and raises the question whether there was a particular mountain which Jesus and his immediate followers familiarly knew as the mountain. If so we have no means of identifying it in any case the expression may mean no more than the hill country and that's probably right there are actually no big mountains over there on that side at least for some distance and then D .A. Carson wrote of this articular construction in other words a noun with an article a noun with a definite article the word the.

The Greek to oros that's the Greek word for mountain does not necessarily refer to a particular mountain or hillside but may simply mean the hill country or the high ground referred to the area east of the lake well known today as the Golan Heights interestingly.

Mark's solitary place is not in conflict with this description but is presupposed by it. Jesus sat down with his disciples apparently intending to be alone with them as Mark makes clear and only then observes a great crowd closing in on him and so it's probably more reading into the text than out of it that John meant that this mountain was a symbol of Mount Sinai that Jesus ascended with his disciples and I by the way I think this is a good example of the maxim a little knowledge of Greek is a dangerous thing or it can easily lead some to make unsubstantiated claims and I might just add this word in general I discovered over the years unless a man is really competent in these matters when I hear on the radio or television the Greek says or the Hebrew says I give it no credibility until I check it out personally and I fear that a lot of times a speaker can it's almost like a spiritual hammer where they they come down upon their hearers the Greek says the Hebrew says how do any of us respond to that you know and it almost gives an undue authority to the person and I don't think it's necessarily healthy.

That's why I don't often frankly refer to things obscure in that way. Now interestingly we read a detail in the next verse. It seems that a casual reading to have been inserted for no particular reason it's just kind of thrown in here it seems at first glance verse 4 reads now the Passover a feast of the Jews was near of course that would have primarily taken place down in Jerusalem although people all over observed it.

Now it's true that in John's gospel various themes and feasts are emphasized and as one wrote here we have a number of Johannine or John's characteristics and interest in feasts and time notes and the reference to the Jews but there may be something more suggested by this little detail than it we might first think we might read over that rather quickly and not see the significance.

There is a rather obscure commentator. I happen to find his book online when we started this study last spring. I think it was because I found that I found that so many people were quoting him and yet I had to find he published his book back in the 40s and I was able to get a copy.

And he wrote concerning this excited by the power of Jesus to heal the sick. A large crowd of Galileans followed him into the deserted and mountainous district east of the Sea of Tiberias. What took place there was already familiar to the readers of the gospel but the evangelist that would have been John the gospel writer does not merely repeat the story in its well-known form.

He adds that when Jesus read the multitude the Passover was at hand and so at the very time the priests were preparing to kill the lambs and the Jews are assembling their families to eat unleavened bread and the flesh of an unblemished lamb to commemorate their past deliverance from Egypt to acknowledge the power and the mercies of God and to be reminded of their peculiarity as his chosen people.

The Passover was the most characteristic feast of the Jews because though primarily the commemoration of a past event it also provided the ground of hope for a present deliverance and for the arrival of a should be future deliverer.

I believe men thought of the present prophet like unto Moses and the Messiah who would be their king. It was therefore not irrelevant or at least it did not seem to the evangelist to be so that Jesus should choose this occasion when the Jews were seeking to kill him to gather his disciples about him and to feed the people with bread.

Or that afterwards in the synagogue of Capernaum he should proclaim himself to be the living bread and finally offer his flesh that men might live and not die. The movement from the miracle this fourth miracle to the discourse that be the fourth discourse from Moses to Jesus and above all from bread to flesh is almost unintelligible unless the reference in verse 4 to the Passover picks up.

And then he quotes several verses as well. And he argues that this verse the Passover at hand governs his whole narrative. It gives it a historical and spiritual context. In other words John's reference to the Passover does help link with Moses.

Jesus with Moses and the Lord. Jesus is a true Passover. The Lord himself is a true bread that feeds the Lord's people rather than the manna and the wilderness that Moses gave them. And so what's being suggested throughout is that Jesus Christ is the full realization of the hope of the Jewish people that they had held through history.

And so that declaration the Passover was at hand is quite significant and gives a context to this entire event. Well we then read in verses 5 and 6. Then Jesus lifted up his eyes and seeing a great multitude coming toward him.

He said to Philip where shall we buy bread. That these may eat. But this he said to test him for he himself that is Jesus himself knew what he Jesus was going to do but he used this occasion to test Philip.

Jesus was concerned for the physical well-being of these many people that followed him. He felt it was his responsibility to feed them even though their resources were quite limited. And so he asked Philip about available resources.

John included the detail that Jesus knew what he would do. This miracle was for the benefit of the multitude present but also more specifically and directly for the benefit of his disciples. He was teaching them that if they would desire and be willing to care for others the Lord would see to it.

They had the means to do so and I think that's an important lesson. The Lord has the ability to provide for his people when it's their intention to provide for others. Paul would give forth this principle to the church at Corinth with view to their collection for poor believers and far off Judea.

Paul wrote of the Lord's ability to give them money basically so they could give to the needy people. But this I say he who sows sparingly will also reap sparingly. So in here is to give to people in need and to the Lord's cause.

He who sows bountifully will also reap bountifully. So let each one give as he purposes in his heart not grudgingly or necessity for God loves a cheerful giver. And then he makes this statement in verse 8.

God is able to make all grace abound toward you that you always having all sufficiency and all things may have an abundance for every good work. In other words the Lord can enable you to give to others in their need.

He's able to send money to you that you may not currently have when when he burdens you for some concern or need. And then he quotes the Old Testament as it's written he has dispersed abroad. He's given to the poor his righteousness endures forever.

Now may he who supplies seed to the sower bread for food supply and multiply the seed you have sown and increase the fruits of your righteousness while you are enriched in everything for all liberality which causes Thanksgiving to us to God.

Oftentimes God will greatly bless his people because he intends them to bless others. And we should never think that somehow the Lord gives us so that we can hoard it and just use it for our own purposes.

That's not not good. And I think the Lord's blessing our own church family in this manner is quite evident through this past year. And I wonder if it's not at least in part do and I'm only guessing here because of our faithful missions giving I mean the Lord is it's incredible.

But at the end of the year you know Jane started figuring out the total mission giving. And if you throw in the radio ministry last year this little church gave $83 ,000 to mission that's significant for a group like us.

I don't know how it happened other than the Lord provided. And so the Lord is able to make all grace abound toward us that we had all sufficiency and all things to give an abundance to his good work. And we should thank God for that and believe God thank him for doing in the past and believe that he'll do it in the future.

And I think that's you know how we should live as not only as disciples but as a church notice. However the attitude our Lord had toward these people in general. Jesus believed that it was his responsibility and the disciples opportunity to feed this large number of people even though they didn't have the means.

Jesus had genuine sympathy and concern for these many people. And Matthew's account is very clear to state Jesus's concern on this occasion. Matthew 14 the parallel account. When Jesus heard it he departed from there by boat to a deserted place by himself.

And when the multitudes heard that they followed him on foot from the cities. And when Jesus went out he saw a great multitude and he was moved with compassion for them and healed their sick. And when it was evening his disciples came to him saying this is a deserted place the hour is already late.

Send the multitudes away that they may go into the villages and buy themselves food. But Jesus said to them they don't need to go away. You give them something to eat. He cared for the multitudes. And I think this is important for us to understand.