This is a study of the fact that Jesus was scary and frightened people. He terrified His own disciples, and much of what Jesus taught can be scary to read because of judgment. He appeared to His disciples as a ghost on the water and they were terrified.

1. JESUS WAS SCARY
EDITED BY GLENN PEASE
John 6:19 19Whenthey had rowed about three or four
miles, they saw Jesus approachingthe boat, walking
on the water; and they were frightened.
New Living Translation
They had rowed three or four miles when suddenly
they saw Jesus walking on the water toward the boat.
They were terrified,
STUDYLIGHTRESOURCES
Coffman's Commentaries on the Bible
When therefore they had rowed about five and twenty or thirty furlongs, they
beheld Jesus walking onthe sea, and drawing nigh unto the boat: and they
were afraid.
About ... reveals that the Holy Spirit did not supply technical data, such as the
exactdistance, but gave only such information as men needed. A furlong was
approximately twice the length of a football field (582-600 feet)or0.11 mile.
Thus the distance the apostles had rowed was between2.75 miles and 3.3
miles, or, with reference to the size of the lake, about halfway across.

2. Jesus walking on the sea ... Moses, as God's servant, divided the sea;Jesus, as
God's Son, walkedupon it! Of course, rationalism refuses to acceptthis,
saying, "There was really no miracle; the disciples were mistaken; the Lord
was only walking on the shore near the vessel;and the superstitious fearof the
disciples made them think he was walking on the sea;and that they put ashore
and took him on board, etc., etc." Suchviews are impossible of reconciliation
with the New Testamentrecords ofwhat happened. Three New Testament
writers recordedthis miracle, John and Matthew having been eyewitnesses of
it; and Mark was very close to Peter who also had witnessedit and even
participated in it himself! See parallel accountin Matthew for this writer's
comments on this miracle, Commentary on Matthew, Matthew 14:13-36.
As Ryle stated:
If the disciples were in "the midst of the sea" and two or three miles from
shore, how could they possibly have seenthe Lord walking on the shore at
night and during a storm? They would not have distinguished anyone on
shore, even supposing they were not two miles off .... It is absurd to suppose
they could have held a conversationwith anyone on shore.[5]
Unless people are prepared to say that Matthew, Mark, and John gave
inaccurate and fraudulent accounts of that evening's events, it is impossible
for honestand unprejudiced minds to escape the conclusionthat a mighty
miracle actually occurred. And, if those sacredwriters gave fraudulent and
inaccurate accounts ofthis sign, they are not to be trusted anywhere; and
their recordedtestimony of Christ is worthless. As Ryle said, "If a man begins
with throwing overboard the miracles, he cannotstop logicallyuntil he has
given up the Bible and Christianity."[6]
And they were afraid ... The fear of the apostles sprang not merely from the
weatherand the dangers of the sea but also from their lack of harmony with
the Lord. It was thus intensified when they saw him approaching the vessel.

3. [5] J. C. Ryle, ExpositoryThoughts on the Gospels (Grand Rapids, Michigan:
Zondervan), p. 344.
[6] Ibid., p. 345.
John Gill's Exposition of the Whole Bible
So when they had rowed,.... Forthe wind being contrary, they could not make
use of their sails, but betook themselves to their oars, and by that means got
about five and twenty, or thirty furlongs; which were three or four miles, or
little more than a league;no further had they got, though they had been
rowing from the time it was dark, to the fourth watch, which was afterthree
o'clock in the morning; all this while they had been tossedin the sea;
they saw Jesus walking onthe sea;See Gill on Matthew 14:25, See Gill on
Matthew 14:26, See Gill on Matthew 14:29.
And drawing nigh unto the ship; though Mark says, he "wouldhave passed
by them", Mark 6:48; that is, he seemedas if he would, but his intention was
to come to them, and save them from perishing, as he did:
and they were afraid; that he was a spirit, some nocturnal apparition, or
demon, in an human form; See Gill on Matthew 14:26.
Commentary Critical and Explanatory on the Whole Bible
they see Jesus — “about the fourth watchof the night” (Matthew 14:25;Mark
6:48), or betweenthree and six in the morning.
walking on the sea — What Job (Job 9:8) celebratesas the distinguishing
prerogative of God, “WHO ALONE spreadethout the heavens, and
TREADETHUPON THE WAVES OF THE SEA” - What AGUR challenges
as God‘s unapproachable prerogative, to “GATHER THE WIND IN HIS
FISTS, and BIND THE WATERS IN A GARMENT” (Proverbs 30:4) - lo!
this is here done in flesh, by “THE SON OF MAN.”

4. drawing nigh to the ship — yet as though He “would have passedby them,”
Mark 6:48 (compare Luke 24:28;Genesis 18:3, Genesis 18:5;Genesis 32:24-
26).
they were afraid — “criedout for fear” (Matthew 14:26), “supposing it had
been a spirit” (Mark 6:49). He would appear to them at first like a dark
moving speck upon the waters;then as a human figure, but - in the dark
tempestuous sky, and not dreaming that it could be their Lord - they take it
for a spirit. (How often thus we miscall our chiefestmercies - not only
thinking them distant when they are near, but thinking the bestthe worst!)
Robertson's WordPictures in the New Testament
When therefore they had rowed (εληλακοτες ουν— elēlakotesoun). Perfect
active participle of ελαυνω — elaunō old verb to march (Xenophon), to drive
(James 3:4), to row (Mark 6:48).
Furlongs (σταδιους — stadious). Stadia, accusative ofextent of space, a little
over halfway across,“in the midst of the sea” (Mark 6:47). It was about forty
stadia (six miles) across.
They behold (τεωρουσιν— theōrousin). Graphic dramatic presentactive
indicative of τεωρεω — theōreō vividly preserving the emotions of the
disciples.
Walking (περιπατουντα — peripatounta). Presentactive participle in the
accusative caseagreeing with Ιησουν — Iēsoun
Drawing nigh unto the boat (εγγυς του πλοιου γινομενον — eggus tou ploiou
ginomenon). Presentmiddle participle of γινομαι — ginomai describing the

5. process. “Coming nearthe boat.” They behold Jesus slipping closerand closer
to them on the water.
They were afraid (εποβητησαν— ephobēthēsan). Ingressive aoristpassive
indicative of ποβεομαι — phobeomai “they became afraid.” Sudden change to
the regularhistorical sequence.
Vincent's Word Studies
Had rowed( ἐληλακότες )
Literally, had driven or propelled (the boat).
Five and twenty, etc.
The lake being about forty furlongs, six miles, at its broadest, they had gone
only a little more than half-way.
They see ( θεωροῦσι )
Rev., behold; with an intent gaze. See onJohn 1:18. Both Luke and John use
this word frequently.
Drawing nigh
Literally, becoming nigh. Wyc., to be made next to the boat. Mark adds, He
would have passedby them, and Luke that they thought Him a phantom.
The Fourfold Gospel
When therefore they had rowed about five and twenty or thirty furlongs, they
behold Jesus walking onthe sea, and drawing nigh unto the boat1: and they
were afraid2.

6. They behold Jesus walking onthe sea, and drawing nigh unto the boat. See .
And they were afraid. See .
Calvin's Commentary on the Bible
19.Theywere terrified. The other Evangelists explain the cause of that fear to
have been, that they thought that it was an apparition, (Matthew 14:26; Mark
6:49.) Now it is impossible not to be seizedwith consternationand dread,
when an apparition is presented before our eyes;for we conclude that it is
either some imposture of Satan, or some bad omen which God sends us.
Besides, Johnhere holds out to us, as in a mirror, what kind of knowledge of
Christ we may obtain without the word, and what advantage may be reaped
from that knowledge. Forif he present a simple demonstration of his divinity,
we immediately fall into our imaginations, and every personforms an idol for
himself instead of Christ. After we have thus wandered in our understanding,
this is immediately followedby trembling and a confusedterror of heart. But
when he begins to speak, we then obtain from his voice clearand solid
knowledge, andthen also joy and delightful peace dawnupon our minds. For
there is greatweight in these words:
John Trapp Complete Commentary
19 So when they had rowedabout five and twenty or thirty furlongs, they see
Jesus walking on the sea, and drawing nigh unto the ship: and they were
afraid.
Ver. 19. They were afraid] See Matthew 14:26-27.

7. Thomas Coke Commentary on the Holy Bible
John 6:19. So when they had rowed, &c.— Probably when they found the
wind so violent, their were afraid of being shipwrecked, if they came near the
shore;and therefore, having perhaps sailedawhile before the wind they now
rowedout to sea;for as they must have been severalhours at sea, one can
hardly imagine, that with so brisk a gale, they made no more wayin all this
time than a little abovea league, unless we impute it to their having laboured
all they could to avoid crossing the sea, and to getto Bethsaida. See on
Matthew 14:24.
Johann Albrecht Bengel's Gnomonof the New Testament
John 6:19. ἤ, or) The Holy Spirit knew, and could have told John, how many
furlongs preciselythere were; but in Scripture He imitates popular modes of
expression.
Justin Edwards' Family Bible New Testament
Five and twenty or thirty furlongs; betweenthree and four miles.
Cambridge Greek Testamentfor Schools andColleges
19. ἐπὶ τῆς θαλάσσης. Although this might mean ‘on the seashore’(John21:1),
yet the context plainly shews that here it means ‘on the surface of the sea.’
Winer, p. 468. Would they have been frightened by seeing Jesus walking on
the shore? S. Mark says it was about the fourth watch, i.e. between3.0 and 6.0
A.M. S. Matthew alone gives S. Peter’s walking on the sea. S. Luke omits the
whole incident.

8. PeterPett's Commentary on the Bible
‘When therefore they had rowedabout twenty five or thirty stades they
behold Jesus walking onthe sea and drawing near to the boat.’
There was clearly a heavy sea, and rowing three or four miles must have been
pretty arduous, taking a number of hours. However, they were a tough lot and
some were experiencedboatmen. But howevertough they were they were not
prepared for the sight of a figure walking across the heaving waves towards
them. And when they saw it ‘they were afraid’. Matthew and Mark tell us that
they thought that it was ‘a ghost’(Matthew 14:26;Mark 6:49). Note the
writer’s awarenessofthe distances likely on the Sea of Galilee.
Expository Notes ofDr. Thomas Constable
The distance the disciples had rowed in the Greek text Isaiah25 or30 stadia,
which is betweentwo and three-quarters miles and three and one-half miles.
Matthew and Mark wrote that the disciples were in the middle of the lake
probably meaning that they were well out into it ( Matthew 14:24;Mark
6:47). Some scholars wishing to depreciate this miracle have translated the
Greek prepositionepi as "by" rather than "on." [Note:E.g, Bernard, 1:186.]
However, the context and the Synoptics clearly presentJesus as walking on
the water, not on the shore beside the water.
Mark reported that the disciples thought Jesus was a ghost( Mark 6:49). John
simply describedthem as frightened. This emphasis has the effect of stressing
Jesus" alleviationoftheir fear. The fear of the disciples and Jesus" ability to
calm their fear is the point of John"s recordof this miracle. Jesus met the
disciples between3:00,6:00 a.m. ( Matthew 14:25; Mark 6:48).

9. "Sometimes we are caught in a storm because we have disobeyedthe Lord.
Jonahis a goodexample. But sometimes the storm comes becausewe have
obeyed the Lord. When that happens, we canbe sure that our Saviour will
pray for us, come to us, and deliver us. ... Jesus had led His people into the
greenpastures ( John 6:10), and now He brought them into the still waters (
Psalm23:2). What a wonderful Shepherd He is!" [Note:Wiersbe, 1:310.]
Schaff's Popular Commentary on the New Testament
John 6:19. So when they had rowedabout five and twenty or thirty furlongs.
If the wind had driven them southwards soonafter their starting, they would
be near the easterncoastata point where the lake is about forty furlongs
broad. If therefore they had rowed twenty-five or thirty furlongs, they would
not be far from ‘the midst of the sea’(Mark 6:47). The agreementbetweenthe
two narratives is clearly ‘undesigned,’ and therefore the more interesting.
They behold Jesus walking onthe sea, and drawing nigh unto the boat: and
they were afraid. When Jesus drew near to the boat, it was the ‘fourth watch’
(Matthew 14:25), and therefore the darkestpart of the night; some eight or
nine hours had passedsince they left Him with the multitude. The wind was
boisterous, the sea raging, their strength was spent with rowing (Mark 6:48),
when suddenly they behold Jesus walking on the sea, in the immediate
neighbourhood of the boat. They knew not that it was He, and were terrified.
The Expositor's Greek Testament
John 6:19. ἐληλακότες οὖνὡς σταδίους εἰκοσιπέντε ἢ τριάκοντα.The Vulgate
renders “cum remigassentergo,”and modern Greek ἐκωπηλάτησαν, rightly;
see Aristoph., Frogs, 195;and other passagesin Elsner. The stadium was
about 194 (Rich gives 202)yards, so that nine rather than eight would go to a
mile. The disciples had rowed about three miles. [The best discussionof the
direction they were taking is in the Rob Royon the Jordan, p. 374.]θεωροῦσι
τὸν ἰησοῦν περιπατοῦντα ἐπὶ τῆς θαλάσσης “they see Jesus walking onthe
sea”. It has been suggestedthat this may only mean that Jesus was walking

10. “by” the sea, ἐπί being used in this sense in John 21:1. But that ἐπί can mean
“on” the sea is of course not questioned(see Lucian’s Vera Historia, where
this incident is burlesqued; also Job 9:8, where, to signalise the powerof God,
He is spokenof as ὁ περιπατῶν ὡς ἐπʼ ἐδάφους ἐπὶ θαλάσσης). Besides, why
should the disciples have been afraid had they merely seenJesus walking on
the shore? Theymanifested their fear in some way, and He says to them, ἐγώ
εἰμι, I am He, or It is I.
George Haydock's Catholic Bible Commentary
Five and twenty or thirty furlongs. About three or four miles.
E.W. Bullinger's Companion Bible Notes
five and twenty . . . furlongs (App-51). About half way. see. Greek. theoreo.
App-133.
Ellicott's Commentary for English Readers
(19) Five and twenty or thirty furlongs—i.e., abouthalf their voyage. Josephus
describes the lake as forty furlongs wide (Wars, iii. 10, § 7). Comp. Matthew
14:25.
Treasuryof Scripture Knowledge
So when they had rowed about five and twenty or thirty furlongs, they see
Jesus walking on the sea, and drawing nigh unto the ship: and they were
afraid.
had rowed
Ezekiel27:26;Jonah 1:13; Mark 6:47,48
furlongs

11. 11:18;Luke 24:13;Revelation14:20;21:16
walking
14:18;Job 9:8; Psalms 29:10;93:4; Matthew 14:25,26;Mark 6:49; Luke
24:36-39
Ver. 19. "So when they had rowed about five and twenty or thirty furlongs,
they see Jesus walking onthe sea, and drawing nigh unto the ship: and they
were afraid."
The ἐληλακότες, "whenthey had rowed," is in harmony with the accountof
Matthew, that the wind was againstthem; and requires this fact. John has
mentioned only the strength of the wind. The statement, ἐφοβήθησαν, "they
were afraid," likewise needs to be supplemented from the earlieraccounts.
The circumstance that Jesus addressesthem on the ground of their fear,
presupposes that their fear was not merely an inward emotion, but in some
way made itself known. Matthew and Mark expresslytell us so. The former to
ἐταράχθησανadds, καὶ ἀπὸ τοῦ φόβου ἔκραξαν. According to Matthew, the
ship was in the midst of the sea, μέσοντῆς θαλάσσης. The more exact
statementis given here, that they had rowedfrom twenty-five to thirty stadia.
Josephus (JewishWar3 , 10 , 7) makes the lake one hundred and forty stadia
in length, and forty stadia in breadth. Robinsondetermines the greatest
breadth of the lake to be about six English miles, but the breadth near
Tiberias only five, which would correspondto the forty stadia. The ὡς added
is characteristic. Lampe:"religiosorura sane testium est, nihil incertum etiam
quoad minimas circumstantias ut certum definire." The time of the coming of
Jesus is more exactly stated by Matthew and Mark, according to whom Jesus
came to the disciples on the sea at the fourth and lastwatch of the night, and
therefore at the break of day. So long a time had Jesus passedin prayer, and
the disciples in severe toil, distress, and anxiety! How often in the meanwhile
had they called, "Watchman, is the night past?" It was the same watchof the
night which is in Exodus 14:24 designatedas the morning watch, when the

12. Lord lookedthrough the pillar of fire and cloud, and troubled the camp of the
Egyptians, so that the Egyptians said: "Let us flee from the face of Israel, for
the Lord fighteth for them againstthe Egyptians:" it was also the time when
the waters returned and coveredthe horses and riders, with all the host of
Pharaoh. It is appropriate to the symbolism of the whole event, that the
distress lasts through the whole night, and deliverance comes at the morning
dawn, which is the natural type of salvation;as also it was not accidental, in
that case ofold, that the sea returned at the dawn of the morning, nor that the
resurrectionof Christ, that great emblem of all salvationto the Church, took
place in the early morning, and occasionwas givento the Church to sing,
"Welcome to me the darkestnight,
If there the Saviour's presence bright
Beamforth upon the soul dismayed,
And say, ‘Tis I! be not afraid!'"
The symbolism is the same when David sings, "Weeping may endure for a
night, but joy cometh in the morning;" and further, "I will sing of Thy mercy
in the morning;" and when the sons of Koralh say from Zion, "God helpeth
her at the morning dawn."
Jesus shows His power over the sea, first, by walking upon it in spite of its
raging billows. He follows in this the example of Jehovah, who once of old
walkedupon the sea, as the Psalmistsays (Psalms 77:19), "Thy way was in the
sea, and Thy path in many waters, and Thy footsteps were not known." The
symbolical meaning of this occurrence was rightly perceivedalready by
Augustine: "Although this ship is troubled by the storms of temptation, it yet
sees its Lord and God walk upon the heights of the sea,—thatis, upon all the
dominions of this world." So also Von Chemnitz: "The Lord will redeem His
people at the fourth watchof the night,—that is, at the end of time, when the
night of this world is almostat an end. In the meanwhile, the raging sea,

13. howevermuch it may murmur under the footsteps of the Lord, is yet
compelled, willingly or unwillingly, to bear Him; even as, howevermuch the
heights of this world and its powers may rise, yet our Head treads upon their
head." To walk upon the heights of the sea is representedin the Old
Testamentas the high privilege of God. "He alone spreadethout the heavens,
and treadeth upon the heights of the sea," Job9:8. The fact that Jesus shares
this privilege, shows that His Church may calmly, and with cheerful serenity,
behold the raging of the sea.
The disciples were afraid when they saw Jesus walking on the sea, and
drawing nigh unto the ship. Whence this fear, instead of the exultant joy
which we might have expected? John does not himself answerthis question,
and therefore refers, as plainly as if he had expressly done so, to his
predecessors,in whom we do find the answer. Matthew says:"And when the
disciples saw Him walking on the sea, they were troubled, saying. It is a spirit;
and they cried out for fear." So also Mark. Apparitions were regardedas the
heralds of impending destruction. It is significant, that the disciples at first
mistook Christ, who came to put an end to all distress, for a harbinger of
destruction. It reminds us that we are too shortsighted, and that often we do
not measure appearancesby the true standard; that our Saviour often comes
in strange apparel; and that those very facts which seemto setimmediate ruin
before us, are frequently the heralds of approaching salvation, and that
therefore we must be cautious about crying out for fear.
END OF STUDYLIGHT RESOURCES
Pulpit Commentary Homiletics
Miraculous Protection
Mark 6:45-56. Parallelpassages:Matthew 14:22-36;John 6:15-21
J.J. Given
I. WALKING ON THE WATER.

14. 1. Almighty power. Every one who has glancedover the early pages of English
history is familiar with the story of Canute the Dane. That king wished to
reprove the fulsome flattery of his courtiers when they spoke of his power as
unlimited. He ordered his chair to be setby the seaside as the tide was coming
in. He peremptorily commanded the waves to withdraw, and waited a while as
if for their compliance. He seemedto expectprompt obedience, and watched
to see them retire; but onward, onwardcame the surging sea;its waves kept
steadily advancing, till the monarch fled before it, and left his chair to be
washedawayin its waters. He then turned to his courtiers, and solemnly
reminded them that that Sovereignalone was absolute whom the winds and
waves obeyed- who controlledthe former, and set bounds to the latter,
saying, "Hitherto shall ye come, but no further." The sacredwriters claim it
as the peculiar prerogative of God to gather the wind in his fists and bind the
waters in a garment. Job, in celebrating the attributes of the Almighty, applies
to him the sublime and striking sentence, "Whichalone spreadeth out the
heavens, and treadeth upon the waves of the sea."
2. Comparisonof two similar miracles. There are two miracles of our Lord
which have a close resemblance to eachother, and at the same time
considerable dissimilarity. One of these is that recorded in this passage, and
calledhis "walking on the waters;" the other is distinguished by the name of
his "stilling the storm" (Mark 4:35-41). By comparing these together, we find
that the circumstances ofthe disciples were much worse, and their distress
much greater, at the time referred to in this passagethanon the former
occasion. we may glance
(1) at the stilling of the storm, which we purposely passedover at its proper
place in the fourth chapter. Combining the words of the three evangelists who
describe that former miracle, we cannot fail to be struck with the exceedingly
graphic nature of that description, and that in so few words. We are, in fact,
made to see it as though the whole were transpiring before our eyes, so truly
pictorial is the recital. There is first the sudden squall (λαίλαψ, St. Mark and
St. Luke), its severity (μεγάλη, St. Mark), its rapid descentupon the lake
(κατέβη, St. Luke), the agitationthat ensued (σεισμὸς, St. Matthew), the
waves as they kept sweeping overthe deck of the small craft (ἐπέβαλλεν,
imperfect, St. Mark), their beginning to fill with water (συνεπληροῦντο, St.

15. Luke, and γεμίζεσθαι, St. Mark, but (καλύπτεσθαι, St. Matthew), the peril in
which the passengersfound themselves (ἐκινδύνευον, St. Luke); while Jesus
remained all the time fast asleepin the hinder part of the ship on a pillow
(προσκεφάλαιον, St. Mark). Then follow the alarm of the disciples, the twice-
repeatedappeal of "Master, master" (ἐπιστάτα ἐπιστάτα, St. Luke)
evidencing their trepidation and terror, their eagercryfor instant help
(σωσον, aorist imperative, St. Matthew)in their presentperishing condition
(ἀπολλύμεθα, SS. Mark, Matthew, and Luke), the quiet dignity and self-
possessionofthe Saviour, his rebuke to the spirit of the storm (σιώπα
πεφίμωσο, only recordedby St. Mark); or perhaps we may regardthe former
word as a command to the sea and the latter to the wind, as if he commanded
the roarof the water to be silent, and the howling of the wind to be still, the
spirit thereof being muzzled, as the word literally imports; while the
imperative of the perfectimplies that the work was instantaneous - completed
soonas the word was uttered. Then we have the storm falling as suddenly as it
rose - at once spending its force, wearing itselfout and ceasing from very
weariness (ἐκόπασεν, St. Mark). The calm that ensuedwas as great in
proportion as had been the storm, with the milky whiteness of the foam that
now alone remained from the storm, on the tranquil waters (γαλήνη), if we
derive the word from γάλα, milk; or with the "smile that dimpled" the face of
the deep, if we derive the word from γελάω. All these incidents are not so
much narrated as exhibited. It may be added, as an interesting circumstance
in the respective descriptions of the evangelists St. Mark and St. Matthew,
that while the former, in his usual graphic and pictorial style of description,
represents the waves as pitching or beating, or actually throwing themselves
on the vesselso that it was filling (γεμίζεσθαι), the latter describes the boat as
covered(καλύπτεσθαι)with the waves. Hence it has been inferred, with good
reason, that St. Matthew's point of view was plainly from one of the other
vessels that, we are told, accompanied, andfrom which he saw the waves
hiding out of sight, the boat in which the Saviour was;while St. Mark, or
rather St. Peter, from whose lips he had the description, was evidently in the
same boat with our Lord, and from inside the vesselobservedthe waves
rushing up againsther sides, and filling her. Besides, the word πεφίμωσο
reminds us of the use of φιμοῦν, to put to silence, literally muzzle, used by St.
Peterin 1 Peter 2:15. But

16. (2) though the storm may have been equally greatin the case ofthe miracle
just describedas in that of the passage before us, yet there were several
modifying circumstances in the former that are not found in this latter case.
On that occasionwe read that "there were also with him other little ships;" at
the time specified in this passagethe ship in which the disciples sailed was
alone. On the former occasionthe Saviour was with them and in the boat; on
this he was both absentand distant. On the former occasionthey had the
advantages, no inconsiderable ones, of day and light about them; on this they
were surrounded by the darkness and dead of night. On the former occasion
they were not, it would seem, far from land - they had just launched forth
(ἀνήχθησαν), as St. Luke informs us; on this they were in the midst of the sea
(μέσον). On the former occasionthe storm had come down on the lake, and,
for aught we know, was bearing them rapidly forward towards their
destination; on this, we are expresslytold, it was againstthem - "the wind was
contrary (ἐναντίος) unto them." These points of comparisonprove the
extreme peril which the disciples were at this time. Greatas had been their
danger before, it is greaternow.
3. Cause ofthese dangerous storms. Such sudden dangerous storms are still of
frequent occurrence onthat small inland lake. The best comment on all this
physical commotion, and the best explanation of the nature and cause as well
as scene of this miracle, may be found in Thomson's 'The Land and the Book.'
There, after his notice of a storm which he had witnessedon the lake, we find
the following account: - "To understand the causes ofthese sudden and
violent tempests, we must remember the lake lies low - six hundred feet lower
than the ocean;that the vast naked plateaus of Jaulan rise to a greatheight,
spreading backwardto the wilds of the Hauran and upward to snowy
Hermon; that the water-courses have cut out profound ravines and wild
gorges, converging to the head of this lake, and that these act like gigantic
funnels to draw down the cold winds from the mountains. On the occasion
referred to we suddenly pitched our tents at the shore, and remained for three
days and nights exposedto this tremendous wind."
4. The difficulty of the disciples. Their difficulty was equal to their danger.
They were toiling (βασανιζομένους,literally, tortured, baffled, testedas metals
by the touchstone)in rowing, and we cannot but commend them for their

17. conduct. They were using the proper means, and that is ever right to do; but
the means did not avail. They were employing every energy; but it was to no
purpose. They were putting forth all their strength; but it was utterly
fruitless, and without result. The wind was still againstthem. Whether it was
blowing a gale, as it does when it travels at the rate of sixteen miles an hour,
or whether it was blowing a high gale, when it goes with the rapidity of thirty-
six miles an hour, or whether it was blowing a storm, which it does when it
sweeps with the speedof sixty miles an hour, or proceeding with hurricane
fury at ninety miles an hour, - whatevermay have been the velocityof that
wild wind, it was rude and boisterous;and, what made matters worse, it was
directly opposite - right ahead. There they were struggling, toiling, tugging;
but all in vain. There they were working with all their might; but still their
frail barque was the plaything of wind and water - tossedby the waves and
the sport of the storm. They themselves were every moment expecting to find
a watery grave in that tempestuous sea.
5. Another source ofdistress. There was another source of distress, and one
which aggravatedtheir difficulty and added to their danger. That was the
continued absence ofthe Master. When he had sent them away - in fact,
"constrained" (ἠνάγκασε)them, as though reluctant to go without him - he
remained alone on the land. But why leave them at all? Or why leave them so
long? Or why especiallyleave them at such a criticaljuncture? Or why, at
least, delay his coming in their great emergency? Theywould naturally think
of the storm that once before had befallen them on that self-same sea. They
would think of the glorious Personagethat then sailedwith them in the self-
same boat. They would think of the sound slumber he enjoyed,, as he lay on
the cushionin the stern. They would think of his calm composure when he
awoke. Theywould think of the short but stern command he uttered, when he
rebuked so effectually the tempest, and hushed it into a calm. They would
think of that gracious presence thatcurbed the winds and calmed the waves
and checkedeventhe swellof the waters. They would think, "Were he with us
now, he would still the storm, and we should soonbe safe on shore." They
would think of the petition they presented to him, the prayer they prayed, the
fervency of spirit that inspired it, the faith that dictated it, the frailty that
cleavedto it when they said, "Lord, save us.!" - there was faith; "we perish!"

18. - there their faith was weak. Everand anon, as they regarded the war of
elements that ragedaround, they would sigh for their absentLord, and long
for land. No wonder, for had Christ been in the boat all would have been well.
6. The Saviour's presence is safety. Nearly half a century before Christ, a
greatconqueror attempted to cross the stormy Sea of Adria in a small boat.
The waves rolled mountains high. The courage ofthe sailors failed them. They
refused to venture further. It was a sea in which no boat could live. Soon,
however, they were reanimated and encouragedto renew their toil, when the
conqueror discoveredhimself, and told them who and what he was, in the
characteristic words, "Youcarry Caesarand his fortunes." With Christ in the
boat, the disciples might have flung their fears to the winds, for One infinitely
greaterthan Caesarwould have been there - One who could have stirred their
hearts and raised their courage with the emboldening words, "You carry
Christ and his Church."
II. THE EYE OF CHRIST IS ON THE BOAT THAT CARRIES HIS
DISCIPLES.
1. His omniscience. He saw it all - their difficulty and danger and distress. His
eyes were upturned to heavenin prayer, yet he saw all that was transpiring.
The night was pitchy dark, yet he saw that small speck tossedlike a cork upon
the waters ofthat stormy sea. He had constrainedthem to embark, but he
kept his eye upon them. He saw their fears, but he meant to teachthem a new
lessonof faith and confidence. He saw them from the distant mountain to
which he had retired apart to pray. It is positively statedthat he saw them. He
saw them, though he was on the mountain-side and they were on the sea;he
saw them from a distance which the ken of no mortal eye could reach; he saw
them through the darkness ofthe night; he saw them in their panic terror; he
saw them and all their embarrassments;he saw them when they did not, and
when they could not, see him. "Be of goodcheer!" he said. I did not forget
you; I did not forsake you; I had you on my heart; I had you in my eye all the
time. I did not fail to look on you, though you failed to look to me; I did not
shut up my compassions,though you restrained prayer. You were neither out
of sight nor out of mind. I was resolvedyou should not perish, nor a hair of
your head fall. Boisterous as the wind was, I had chargedit not to presume to

19. harm you; rough as the sea was, I had commanded it not to dare to destroy
your frail craft or damage one of the crew. Absence does not limit my power;
distance does not separate youfrom my presence;danger and difficulty and
distress only make you dearer, and callforth my more tender care.
2. His love is unchanging. Jesus is the same Saviour still, "the same yesterday,
to-day, and for ever." "Be of goodcheer!" he said. These words, though
addressedto the first disciples, have sent their echo down along the centuries,
and bring comfort to disciples still. In them Christ addressesyou, reader, and
myself. By them he says to every faithful follower, "Mine eye is on thee; it has
been on thee hitherto; it will be on thee to the end. You may rest assuredI will
never fail thee - no, never forsake thee." Again, the words of the Saviour, "Be
of goodcheer!" are backedby another factwhich presents itself to us in this
passage, andthat fact is the purpose for which our Lord had retired to the
lone mountain-side. He was passing the night in prayer, not speciallyfor
himself but for his disciples - his disciples then and now; yes, for his disciples
in that slight ship and on that stormy sea. Theytoiled and rowed; he prayed.
They were suffering; he was supplicating. They were struggling; he was
interceding. They were buffeting the waters;he was bearing them, as High
Priest, on his heart before Godin the holy of holies of that mountain solitude.
They were ready to faint; he was praying for them that they might not faint,
and that their faith might not fail. They were longing for the Master;he was
exercising his love on their behalf.
3. A true picture of the Christian's life. It is so still - as it was it is, and ever
shall be, on the part of our dear Redeemerand his redeemedones. We have
before us a true picture of life-of human life, of the Christian's life. We are
toiling in this world below;the Saviour is employed on our behalf in the world
above. We are in circumstances ofperil and pain; the Saviour bids us "be of
goodcheer!" and look up to him; "he has overcome the world." We are afloat
on the sea of life; our barque is fragile, the wind is high, the storm scaresome,
the sea raging, and we are tossedupon its waters;but Jesus is over all, and
looks downon all, and will save through all,' for "he is able to save to the
uttermost all that come unto God by him."

20. 4. The suitable seasonforsuccor. Once more he says, with yet another
meaning, "Be of goodcheer!" I did not come, it is true, when the storm began,
nor when the first night-watch set in. I knew you would have wished me then,
that you would have been glad to see me coming then, that you would have
hailed my arrival then. But you knew little of the difficulties that besetyou
then, little of your own inability to cope with them then, little of the impotence
of your own efforts then. You knew not, at leastnot sufficiently then, that the
powerof man is weakness, and the wisdom of man is folly. You knew
comparatively little of your need of a higher hand and a strongerarm to save
you then, and little also of the greatmercy of deliverance. For the like reasonI
came not in the secondwatch, nor even in the third. The fourth watchhad
commenced, and still I saw reasonto delay my coming. It was half run and
more before the proper moment arrived. I did not postpone nor defer an
instant longerthan was meet. Soonas the minute-hand pointed to the right
moment on the dial-plate of time, I came, and came at once, without further
or any unnecessarydelay.
5. God's time is the right time. Gods time is not only the right time, but the
best time. By his coming the time he did, the Saviour said in effectto the
disciples, and through them to us, when we, like them, are tossedby the down-
rushing winds and the upheaving waves of a troublesome world, Had I come
sooner, it would have been premature on my part, and not expedient for you.
Had I come sooner, it would have been pleasanter, but not so profitable for
you. Had I come sooner, I should have consulted your feelings more than your
interests. This fourth watch, and this lastpart of it in particular, is the season
of your extremity and the time of my opportunity. Thus it is still. When you,
reader, were saying, "Hath God forgottento be gracious? Is his mercy clean
gone for evermore?" his grace and mercy were drawing very near. When you
were ready to give up all for lost, and about sinking into despair, then the
Saviour said, I have come to give you confidence, to impart to you consolation,
and inspire you with hope; in a word, to impress on your heart these words of
comfort that now fall upon your ears. I come, therefore, as is my custom, at
the moment bestfor the Creator's glory and the creature's good. Further, by
the words," Be of goodcheer!" he reminds us of the fact that we never enjoy
rest so much as after long hours of labour, we never enjoy safety so much as

21. after a time of danger, we never enjoy sleep so much as after a day of toil, and
we never enjoy a calm so much as after a time of storm. Some of us canattest
this by personalexperience. We have often been to sea, but only once in a
storm. And never did we so thoroughly enjoy the land, or rest so sweetlyon
the shore, as after that terrible storm.
6. Application to ourselves. Thus will it be with all the dear children of God.
After the tempests of earth, we shall enjoy the tranquillity of heaven all the
more. After wearywanderings and a sorrowful sojourn in this vale of tears
below, we shall relish far more keenly the restand home above. Not only so,
there is no common measure by which we can gauge the true relative
proportions of these storms of earth and that sunshine of the skies. The great
apostle of the Gentiles felt this when he said, "Our light affliction, which is but
for a moment, workethfor us a far more exceeding and eternal weightof
glory."
III. THE ANNOUNCEMENTOF OUR LORD'S PRESENCE.
1. A mistake. The announcement of the Saviour's presence is containedin the
words, "It is I." When he did come the disciples mistook him. First they see
through the gloomof night the dark objectat some distance, then they discern
the outline of a human figure standing out amid the darkness of the night and
againstthe lowering sky. They never for one moment supposed it was the
Saviour. "Whatcan that phantom form be?" they thought within themselves.
They had doubtless many conjectures, but sin gave its gloomyinterpretation
to the scene. It is a phantom - a spirit! they said; a spirit of evil, a spirit of woe,
to take vengeance onthe guilty! So it was with Herod; and so it was with
Joseph's brethren, as we have seen;so it was with Belshazzar. So, too, with
ourselves many a time. Not unfrequently we mistake our own best blessings;
we think them distant when they are close athand. Nay, we often mistake
them altogether;we regard as a curse the very thing that God meant to prove
a blessing. The dark cloud of his providence "we so much dread," even when
it is "big with mercy," and ready to burst with" blessings on our head." We
continue our mistake, until God becomes "his own Interpreter, and makes his
meaning plain." It was thus with the disciples here, until Jesus revealed
himself in a manner not to be mistaken, and said, "It is I. Often and often in

22. time of trouble, of trial, of toil, of difficulty or dangeror distress, ofadversity
or affliction, we have said individually, All these things are againstme;" all
these things are tokens of Divine displeasure; all these things are messengers
of wrath. Jesus draws near and whispers to the soul, Not so;that trial, that
cross, that bereavement, that sickness,thus distress of whateverkind, came
from me; it was my doing; it was I sentit; I was the Author of it; I sought by it
your good;it is I, and you are to recognize me in it; it is I. "Let not your heart
be troubled: ye believe in God, believe also in me."
2. A calm succeedsthe storm. When all is storm around, when all is dark
within, when of all human sources ofconsolationwe are constrainedto say
with the patriarch of Uz, "Miserable comforters are ye all;" just then, it may
be, a happy thought occurs to us, a ray of heavenly light shines down upon us,
a gleamof comfort comes to cheerus. We fear we are imposing on ourselves.
Not so. Jesus comes in a waynot to be misapprehended, and says to us, "It is
I;' you need not be afraid. The winds have fallen and the waters subsided. It
was I, says Jesus;they did it at my bidding.
3. The real source of succor. Reliefcomes. We are rescuedfrom danger; from
sicknesswe are restoredto health; out of a situation of discomfort and unrest
we are relieved. At such times we are apt to speak of the immediate
instrumentalities in the case, and to attribute the change to secondcauses.
This passagecorrectsthat error. In it Jesus says, "Itis I;" in other words, that
medicine that proved so effectualderived its efficacyfrom me; it was I
directed to it. Those friends that were so kind in the day of your trouble were
moved to sympathy by me. It was I prompted them; it was I put it into their
heart; it was I placed it in their power. "While some trust in horses, and some
in chariots, we will make mention of the Name of the Lord." Thus, in all that
betides the Christian, Jesus takes a part; in all the variety of change, and
scene, and condition, and circumstance - that wonderful co-operationof all
things for our good- we trace the presence ofthe Saviour. In the painful
things and the pleasant, in the heights and depths, in the ups and downs, in
the joys and sorrows, we are assuredof the Saviour's powerand presence;he
is conducting us through all to the goodlyland afar off.
"When the shore is won at last,

23. Who will count the billows past?"
4. Jesus with us all the way.
(1) When the hour of our departure is at hand, when the last conflict
approaches, whenthe darkness of death is beginning to envelop us, when we
are passing through the dark valley of death-shade, the same Friend is at our
side, the same friendly hand is on our shoulder, and the same fond voice
sounds in our ears. It is the voice of Jesus, saying, "It is I;" death is my
minister, my messenger;he can do you no harm; I have removed his sting. My
rod and staff will comfort you; through me you will be more than conqueror,
and will be able to challenge Deathhimself, and say, "O Death, where is thy
sting? O Grave, where is thy victory?" "This God is our God for ever and
ever: he will be our guide even unto [rather, over] death."
(2) Again, on the resurrection morning, when all that are in their graves shall
hear the voice of the Son of God and come forth, the same voice will
reverberate through the graves ofthe poor and the tombs of the rich with the
words, "It is I;" "I am the resurrectionand the life;" "My dead men shall
live; togetherwith my dead body shall they come;" or, more literally and
more correctly, "my dead body shall they come." There is not merely
conjunction, not only union - all this is true, and all this is much; but more is
meant, for the words "togetherwith are in italics, and so we are notified that
they are not in the original. Thus there is identity; our Lord identifies himself
with the dead in Christ. He is the Head, they are the members; and thus, one
in life, one in death, they shall be one in the resurrection, and one through all
eternity; therefore it is, My dead body shall they come."
(3) Also in the day of judgment, when "we shall all stand before the judgment-
seatof Christ," the same loving tones will cheerus. The Judge on the throne
will stoopdown and say to his people," It is I." The same Saviour that shed
his blood for you - in whom you believed, whom you obeyed, whom you
followed, loved, and served - is now your Judge. It is I that said to you on
earth, "Come unto me, all ye that labour and are heavy laden, and I will give
you rest." It is I, your Elder Brother, who say to you now in heaven, 'Come, ye

24. blessedof my Father, inherit the kingdom prepared for you before the
foundation of the world."
5. Words of courage as wellas comfort. Words of courage are also spokenby
him. He adds, "Be not afraid. Be not afraid of temptation, for with every
temptation he will prepare a way of escape.Be not afraid of trials; they
enlarge your experience:the trial of your faith worketh patience;and
patience, experience;and experience, hope." Be not afraid of tears;they will
soonbe wiped away:even now the tears you shed cleanse the eyes, so that you
see spiritual things more clearly. Be not afraid of toils; they will soonbe past,
and then "there remaineth a rest for the people of God." Be not afraid of
troubles, for "through much tribulation we must enter the kingdom of God."
Be not afraid of the perplexities of the wilderness;he will "guide you by his
counsel" all the way. Be not afraid of the dark night of storm; for the dark
clouds will scatter, and the feet of Omnipotence will come walking on the
water. Be not afraid of the storms of persecution;"blessedare ye when all
shall persecute you for the Saviour's sake."Only make sure you are his, and
all the blessings ofthe covenantwill be your portion.
6. The feeling of danger a precursorof safety. "He would have passedby
them." Why was this? Just that they might fully feel their need of his help,
and earnestlyapply for it. Salvation is the response ofheaven to man when, in
his misery, he cries for it. We have read of a young prince who toiled much
and traveled much, who was often in danger, many times in perplexity,
frequently in difficulties. But he was never left alone;a faithful friend called
Mentor was everat his side - his counsellor, caretaker, guide, and guardian.
How much greateris our privilege, to whom Jesus says, "It is I; 'I will be with
you all the way; I will be with you at every turn of the way; I will be with you
in every time of need; I will be with you in every place of peril; I wilt be with
you in the darkness ofthe night and amid the terrors of the storm! In calm
majesty he will come, walking on the surface of the foam-crestedwave;nor
will he pass you by, but provoke your confidence, and prove your faith, and
pour into your ears the inspiriting words, "Be of goodcheer: it is I; be not
afraid."
"Thus soonthe lowering sky grew dark

25. O'er Bashan's rockybrow;
The storm rushed down upon the bark,
And waves dashedo'er the prow.
"The pale disciples trembling spake,
While yawned the waterygrove,
We perish, Master- Master, wake!
Carestthou not to save?'
" Calmly he rose with sovereignwill,
And hushed the storm to rest.
Ye waves,'he whispered, 'Peace!be still!'
They calmed like a pardoned breast." J.J.G.
Christopher Hitchens is Right: Jesus is as Scaryas Hell
Homepage/Et Cetera/Christopher Hitchens is Right: Jesus is as Scaryas Hell
Put awayyour childhood images of a pale-skin, weak-wristJesus. He is as
scaryas Hell.
Christopher Hitchens seems to get this. He seems to be appropriately
appalled at the New Testament. This is clearjust in the titles of chapters
sevenand eight in his book God is Not Great:
Chapter 7: Revelation– the Nightmare of the Old Testament
Chapter 8: The New TestamentExceeds the Evil of the Old One
Those who take the Bible seriouslycan find common ground with Christopher
Hitchens (at leaston this one point). The idea that there is a grumpy and

26. mean God of the Old Testamentas comparedto a loving and mild God in the
New Testamentis ridiculous. The liberal notion of demonizing the God of the
Old Testamentand feminizing the Godof the New Testamentis false.
Jesus is as scaryas Hell. While Hitchens puts his poor biblical scholarshipon
display by saying that Jesus invented Hell, he at leastrecognizedthat the
Jesus ofthe Bible was not a laissez-fairpeace keeper.
Jesus did not water down truth nor present a harmless picture of God.
Instead, he insisted:
“Do not fear those who kill the body but are unable to kill the soul; but rather
fear Him who is able to destroy both souland body in hell….Therefore
everyone who confesses Me before men, I will also confess him before My
Father who is in heaven. But whoeverdenies Me before men, I will also deny
him before My Father who is in heaven. Do not think that I came to bring
peace on the earth; I did not come to bring peace, but a sword.” (Matthew
10:28,32-34)
The Apostle Paul provides a powerful summary of Jesus’role in the future of
humanity:
“Therefore having overlookedthe times of ignorance, Godis now declaring to
men that all people everywhere should repent, because He has fixed a day in
which He will judge the world in righteousness through a Man whom He has
appointed, having furnished proof to all men by raising Him from the dead.”
(Acts 17:30-31)
There are things more terrible than physical death.
Jesus told his followers notto fearmen because they could only inflict mortal
wounds.
He said we should fear the one who can kill both body and soulin Hell.
The Apostle Paul emphasized that one day every person will acknowledgethis
truth:

27. Have this attitude in yourselves which was also in Christ Jesus, who, although
He existed in the form of God, did not regard equality with God a thing to be
grasped,but emptied Himself, taking the form of a bond-servant, and being
made in the likeness ofmen.Being found in appearance as a man, He humbled
Himself by becoming obedient to the point of death, even death on a cross.For
this reasonalso, Godhighly exalted Him, and bestowedon Him the name
which is above every name, so that at the name of Jesus EVERY KNEE WILL
BOW, of those who are in heaven and on earth and under the earth, and that
every tongue will confess thatJesus Christ is Lord, to the glory of God the
Father. (Philippians 2:5-11)
One day God will judge the world through Jesus. One day every knee will
bow and every tongue will confess, “Jesus is Lord.”
For those who have rejectedHim, He will be as scaryas Hell.
May our hearts be alive to the gospel, and may our lives be spent in earnest
devotion of sharing the goodnews with the world.
https://www.theolatte.com/2010/03/christopher-hitchens-is-right-jesus-is-as-
scary-as-hell/
Jesus is (Scary) Gracious | Matthew 7.15-23 (Snoh)
May 11, 2014 Series:The King Has Come | Matthew
Topic: New Testament Passage:Matthew 7:15–7:23
Listen
Downloads
INTRODUCTION| False and Fake

28. Jesus is scary. Scary is probably not the first adjective that comes to mind
when you think of Jesus Christ. But as we bring our study of the Sermon on
the Mount to a close, we encountersome of the scariestwords He ever spoke.
His words are not intended to scare the “hell” out of us—literally. In Luke 16,
Jesus reveals that fear will never scare someone outof hell. Even if someone
returned from the dead and told them there was a hell, their fear would not
save them. Instead, their fear would make them more self-centeredas they
worry about what they must do in order to avoid hell. Jesus words are not
intended to scare us awayfrom hell, but to turn us awayfrom self-salvation.
Some wrongly believe that there are many roads that lead to God. In truth,
there is only one; but there are many that leadaway from Him.For some of
us, the scarypart of this passageis that there are ravenous self-serving man-
imals looking for people to feed their need to for power, prosperity, or
popularity. For others the scarierpart is that Jesus speaks abouta day of
judgment and the fires of hell—which Jesus does more than anyone else. Its
sobering to considerthat ONE DAY we will stand before the judge—King
Jesus Himself. Perhaps most scary, is that Jesus seems to indicate that some
people are going to “act” surprisedon that day because their true hearts will
be revealed. They may have spokenthe right words, lived the right way, even
believed a few right things, but Jesus will revealthem as frauds. Jesus doesn’t
want us scared. He wants us to realize that, on that day, we will be held
accountnot for what we’ve done, or not done; but for what we’ve believed
about Jesus and what He has done. Without doubt, there are things Jesus
expects us to do. But Jesus reveals that WHAT we have done is not as
important as WHY we have done it.
FALSE PROPHETS |How do I test a false prophet?
Jesus warns about false prophets leading the masses to a false peace basedon
a false gospel—thatappears legit. The New Testamentis full of warnings
againsta false truth that produces a false faith that sounds good, looks good,
even feels good, but leads to death. Through his 13 letters, the apostle Paul
warns us about a false gospel, a false spirit, false brothers, false apostles, false
teachers, false witnesses, evenfalse Jesus’. Jesuswarns us againstwolves—

29. false preachers who look like Christians but are not saved. It may be more
effective to call them WEREWOLVES. Werewolvesare only scaryhalf of the
time and usually in a way that is hidden. The other half of the time, these
individuals are likable, charismatic, and influential. Many of these false
prophets have very successfulministries, meaning, there are many
“Christian” ministries and churches led by men who are not Christians.
Dr. Martyn Lloyd-Jones says:The picture we need to have in our minds,
therefore, should rather be this. The false prophet is a man who comes to us,
and who at first has the appearance ofbeing everything that could be desired.
He is nice and pleasing and pleasant;he appears to be thoroughly Christian,
and seems to say the right things. His teaching in generalis quite all right and
he uses many terms that should be used and employed by a true Christian
teacher. He talks about God, he seems to be saying everything that a Christian
should say. He is obviously in sheep’s clothing, and his way of living seems to
correspond. So, you do not suspectthat there is anything wrong at all; there is
nothing that at once attracts your attention or arouses your suspicions,
nothing glaringly wrong.
Jesus tells us to testthe fruit of these teachers. He does not say to testthe
works, the gifts, or the results of these individuals. There are many false
prophets who do wonderful works. There are many false prophets who are
greatly gifted. There are even many false prophets who, even though are
unhealthy, produce healthy fruit in others. Unfortunately, we are people of
appearances andwe are rather quick to excuse people because oftheir
WORKS. We place a value on what people DO. We even go so far as to
EXCUSE disqualifying deficiencies in one’s characterif they prove effective—
even call them anointed. The fact that God can produce fresh waterfrom a
pile of garbage, doesn'tmake the garbage any less dirty. It just makes God
godlier.
Jesus says we need to testthe fruit because evenif the two trees look identical,
they produce different things. I believe there are three different kinds of tests
we should use:
Even if they teachpeople to be men of characterthey themselves are not

30. 1. THE TEACHING TEST:This is test of correctness. There are many false
teachers who preach a perverted truth. These are the easiestwolves to spot
because false doctrine is really not too difficult to identify. These kind of false
teachers preacha different Jesus, a different spirit, and a different gospel. In
truth, the exchange the authority of the Bible for their own intellect, emotion,
or experience.
2. THE SILENCE TEST:This is a test of content. There are many false
teachers who teachan incomplete truth. Sometimes this means they are
always generaland never specific. The preaching is devoid of doctrine and
fully of ambiguity. Usually, they are silent on topics such as man’s depravity,
God’s holiness, wrath, atonement, or final judgment. It’s not he says he
doesn’t believe; he says nothing at all.
3. THE BEATTITUDE TEST:This is a testof character. There are many
false teachers who do not live what Jesus teachesevenif they themselves teach
it. It is possible to work for Jesus but not UNDER him. We canbe excitedfor
Jesus but HOSTILE towards His commands—the beatitudes. Sometimes this
can be hidden for a long time behind a façade of success;but not forever.
Characterwill reveal itself.
FALSE PEACE | How do I know if I am self-deceived?
Not only canwe be deceivedby others, we can deceive ourselves. Jesusspeaks
of the final day when people will come before Him for final judgment. Jesus
seems to indicate that some people are going to “act” surprised on that day
because their true hearts will be revealed. They may have spokenthe right
words, lived the right way, even believed a few right things, but Jesus will
revealthem as frauds. This is a terrifying text for the false prophet or the false
convert. For the genuine believer, this passagebrings comfort—Godis not
fooledand fakes don’t getin. For everyone, this scary text drives us to test
ourselves:How do I know I am saved?
1. Intellectual understanding is not enough (LORD). There are certainly
things we must believe. We must believe that Jesus ofNazarethis the Son of

31. God—fully God and fully man, perfect representative and perfect sacrifice.
We must believe that Jesus was sentto save the world. We must must believe
that Jesus Christ died on the cross, in my place for my sins. We must believe
that He died because it was the only way to remove our guilty and satisfy
God’s wrath. We must believe that he was raisedthe third day and is seated
and has been exalted as Lord of all. There are certainly things we must
believe, but even the demons are orthodox. In Matthew 8, we’ll see that the
demons acknowledge Jesus’authority. James 2.1919 Youbelieve that God is
one; you do well. Even the demons believe—and shudder! Suffice to say,
everyone who believes will declare Jesus as Lord, but not all who declare
Jesus as LORD will actually believe.
2. Emotionalfeeling is not enough(LORD, LORD): These people whom Jesus
ultimately casts out, not only have a set of beliefs (many orthodox) but they
also have a zeal for God. They not only say Lord, they declare LORD LORD!
They have feelings and emotions involved. Despite all of their excitement for
the things of God, Jesus says they are outside of the kingdom. How do we
explain this? Our feelings cannotalways be trusted. Often, our enthusiasm is
entirely of the flesh. All tears, tickles, and tingles do not necessarilycome from
God. Contrary to popular belief, more emotion does not necessarilymean
more spirituality (though some of us could go with a little more). It might
mean you are just an emotional person.
3. Words and works are not enough (DID WE NOT DO): Finally, these people
present the evidence for their devotion—the works that they have done. And
what is frightening is that these false converts, non-Christians, unbelievers are
able to accomplishthings in the name of Jesus!They are able to prophesy and
deliver some sort of spiritual message. Theyare able to preach right doctrine,
even lead others to salvation, and yet himself remain outside of Christ. Scary.
More than that, they are able to castout demons in the name of Jesus—as a
member of the 12, Judas had this power. Finally, they say we were able to do
many wonderful deeds in Jesus’name. These are legitimate mighty works of
building ministries, of serving the poor, even of miraculous healing.
This passageis so “scary” becauseit forces us to identify the true basis for our
salvation. For some of us, we rely on what we know, others what we feel, and

32. still others what we’ve done. Jesus seems to say that eternallife has nothing to
do with what we understand, what we feel, or what we do. When these men
come before Jesus, He doesn’t say – you don’t understand me enough, you’re
not excitedabout me enough, or you didn’t work for me enough. Jesus simply
says, “I NEVER KNEW YOU.” In John 17.3 Jesus said:3 And this is eternal
life, that they know you the only true God, and Jesus Christwhom you have
sent. These men who come before Jesus do not have eternallife because they
do not know Jesus Christ. Jesus says to them, I NEVER KNEW YOU. Jesus
doesn’t say, YOU NEVER KNEW ME (Jesus does not sayI know you no
longer…Inever knew you). Jesus says, INEVER KNEW YOU.
FALSE FAITH | How do I know I am saved?
These people know who Jesus is, but Jesus doesn’tknow them…because Jesus
never revealedHimself to them. They may have prayed a prayer, gone to
church, or servedon a missiontrip. They may have even calledupon the name
of Jesus to do something wonderful, but Jesus nevercalled them by name.
Jesus said:27 All things have been handed overto me by my Father, and no
one knows the Son exceptthe Father, and no one knows the Fatherexcept the
Son and anyone to whom the Sonchoosesto reveal him. Matthew 11.27 If we
can't depend on what we understand, what we feel, or what we do to know
Christ, then what do we have left? GRACE.
The Lord Jesus knows who are His because, by grace, he choosesthem, he
loves them, and he saves them. He has made alive what is dead. He has given
sight to what was blind. He has adopted what was abandoned. He has freed
what was enslaved. God makes himself known. GRACE. Galatians 4.9
Formerly, when you did not know God, you were enslavedto those that by
nature are not gods. 9 But now that you have come to know God, or rather to
be known by God. How do I know if I am known by God? When you consider
the quality or the acceptabilityof your faith—where does your mind go? Does
it first go to how much you understand? Do you considerhow you feel? Do
you think about your accomplishments? Your failures? Or is your mind
drawn awayfrom yourself and to the work of Jesus?

33. Christianity is all about Jesus. Christianity is all about forgetting ourselves.
Christianity is all about sin and grace. About seeing whathorrible, sinful
people we are and knowing there’s a God who loves us anyway, who forgives
our sin on the cross and calls us to follow him. Knowing our sin is knowing
God’s grace;and knowing God’s grace is knowing our sin.
The bottom line is this: when these men go to be judged, as evidence of their
devotion they bring THEMSELVES. The speakers are more focusedon their
works more than the work of Christ. Isaiah64.6 says that God sees our
righteous deeds like dirty rags. They don’t impress him. Jesus didn’t ask us to
prophesy, castout demons, or do miracles. In many ways, THESE ARE
EASIER than what He has commanded us to do in the Sermon on the Mount.
On that "day", we will be held accountnot for what we’ve done, or not done;
but for what we’ve believed about Jesus and what He has done. And what we
have done is not as important as WHY we have done it.
How can I know if I am saved by grace? If you confess withour mouths that
Jesus is Lord AND believe in our hearts that God raised Him—grace changes
everything. By grace, Godcauses us to deny the lie which says:“it doesn’t
matter what you believe, as long as you’ve been good,” forthe truth which
says “it doesn’t matter if you’ve been good, as long as you believe in Christ as
your Lord and Savior.” The unmerited grace ofJesus changes every
interaction with God, everything you think, everything you feel, even
everything you do.
1. Grace shifts our thinking from the quality of our faith to the object of Faith.
We ceaseto think about how faithful I am and, instead, considerhow faithful
God is in Christ. My successes give me reasonto boastin the cross andmy
failures become opportunities to worship at the foot of the cross.
2. Grace shifts our feelings from a desire for a change in behavior to desire for
a change of heart. I recognize that my problem is essentiallyinternal, not
external. As paraphrase Jerry Bridges:My bad days are never so bad that I
am beyond the REACH of God’s grace, but my gooddays are never so good
that I am beyond the NEED ofGod’s grace.

34. 3. Graces shifts our work from performance to joyful response. I don’t obey to
be accepted. I am accepted, therefore, Iobey. I am not longer governedby a
fear of rejection, but by a desire to delight in my Father who loves me, knows
me and, therefore, always gives me His best.
Is your faith founded on grace? Is your faith grown through grace? Is your
faith preserved by grace? 8 Forby grace you have been savedthrough faith.
And this is not your own doing; it is the gift of God, 9 not a result of works, so
that no one may boast. Ephesians 2.8-9
CONCLUSION
Grace says we are saved by works…justnot our own. In our text, Jesus did
say only those who do the will of the Father will enter the Kingdom of Heaven.
So what, then, what is the will of the Father if it’s not right doctrine,
enthusiastic service, or wonderful works for Jesus? Jesus tells us in response
to men who asked:“Whatmust we do, to be doing the works of God?” 29
Jesus answeredthem, “This is the work of God, that you believe in him whom
he has sent.” John 6.29. It is not enough to cleanthe pollution from the
outside, we must be cleansedof the corruption from within. Anyone can
change their behavior, but only Jesus canchange your heart. It is a rebirth to
a new life now—Jesus wants more than your afterlife.
I’ll close with words from a song we’ll sing today that speaks of the mystery of
grace.
I don’t know why God’s wondrous grace, to me He has made known
Nor while unworthy, Christ in love redeemedme for His own
And I don’t know how this saving faith to me He did impart,
Nor how believing in His Word wrought peace within my heart
Oh this peace within my heart!
But I know… Who I believe!

35. And now I know... that He
Is able to keep… my soul…
Unto that day…
I believe. I believe.
https://www.damascusroadchurch.org/sermons/sermon/2014-05-11/jesus-is--
scary--gracious---matthew-7-15-23--snoh-
"Jennifer's Dream about
Jesus and the Rapture"
My dream was extremely vivid and scaryand beautiful and joyous and sadall
at the same time. I had this dream just last night on May14, 2019, and it was
something I will never forget.
My dream was extremely vivid and scaryand beautiful and joyous and sadall
at the same time. I had this dream just last night on May14, 2019, and it was
something I will never forget.
My husband, two younger boys and I were at my parents' house, and there
was a huge hurricane coming. We all headed out to the store to get supplies
and groceries.
My oldestson, who is 22 and an alcoholic was notwith us but instead with
friends partying as usual. My dad and mom were in their vehicle and my
husband two younger sons and me in our car.
The Enormous Bridge
We came to this huge bridge where tons of cars were pulled over, and people
everywhere were staring at these massive dark clouds. We started walking
over the bridge to see if the hurricane had already reachedus.

36. That's when the sky changedto all these beautiful bright colors...pinks, reds,
oranges.
Angels Trumpets and the Rapture
I lookedaround in a state of disbelief as we all got out of the car. Then I saw
what lookedlike angels flying down.
We heard loud siren type sounds which I'm assuming were trumpets.
My dad then said "sit down now. It's time... Jesus is coming. This is not a
storm..it is the Rapture".
The Letter
We all immediately sat down..there were many people around. An angelstood
in front of my husband whose name is John. Then a hawk appears with
something in his mouth.
The angelsignals to the hawk to place it in front of my husband. It was a
letter that had a label on it that said the projectof Jay..it's what I call my
husband. I pick up the letter and open it.
The letter says very vividly.."you are my project, John, and I am Jesus. You
have been my projectfrom the day you were born, and I chose you. Your
initials spell Jew...Iama Jew. You are a carpenter. I am too.
Little did you or the mother of your son's know that your third born son,
JacobCorey, is of me and I am of him. His intials are my initials. JC. Jesus
Christ."
My husband was startledand so was I, and so was my middle agedson.
But Jacoband my dad kept saying don't be afraid. Jesus has chosenyou both.
Walk with Jesus
At that time people startedcrying and saying there he is. I lookedover to the
right and saw his disciples and prophets walking in front of him. Then I saw
the angelthat stoodin front of my husband, and then I saw Jesus.

37. He was waving to the people to come with him. People were standing up and
following him. I could see his scars from his wounds.
When he gotto my family and me, I startedcrying and saying I have to get
my oldestson, and in my mind, I could see my son in a drunken stupor.
I started praying for forgiveness. Jesuslooksatme and waives his hand and
says "come, my child.
"We all stand up to go walk with Jesus and then I woke abruptly with tears
streaming down my cheeks.
This is the only dream I've ever had like this, and it shook me up and brought
me to my knees.
https://www.trusting-in-jesus.com/jenifersdreamaboutjesus.html
Jesus:Scary Judge or Gentle Lamb?
We must confront a seeming contradictionin Christianity: Christ is both
formidable judge and meek victim.

38. image: https://www.beliefnet.com/imgs/lede/christ_basilica2.jpg
It's been nicknamed "ScaryJesus." It's a colossalmosaic, 3,600square feet,
titled "Christ in Majesty" that dominates the space above the altar of the
greatupper church at the Basilica ofthe NationalShrine of the Immaculate
Conceptionin Washington, D.C. The Jesus in the NationalShrine mosaic is a
huge enthroned figure with muscular bare arms and fierce, frightening blue
eyes. It's the Last Judgment, the "Day of Wrath," in mosaic form.
ScaryJesus certainly seems to violate the canons of the Christian greeting-
card industry. Many contemporary Christian images of Jesus depict him as a
genial, ruggedly handsome figure who could be backing up the goalie in a
junior-varsity soccergame or hugging teens on prom night. In much modern
Christian iconography, Jesus is a nice guy whom Norman Rockwellcould
have painted for a Saturday Evening Postcover. ScaryJesus doesn'tmatch
that profile.

39. Furthermore, there is a disquieting paradox at work in "Christ in Majesty."
The mosaic portrays Christ in judgment, as we might encounterhim in the
Book ofRevelation. But doesn'tthe same book portray Christ as a lamb?
Didn't the Word become flesh as a man who blessedthe meek and who didn't
fight back?
The image of Jesus at the National Shrine forces us to confront a seeming
contradiction in Christianity: Our Lord is a just judge, a powerful vindicator,
whose wrath is capable of consigning mortal sinners to hell; yet our Lord is as
merciful and as meek as a lowly barnyard animal in its infancy.
Some people have tried to reconcile these conflicting images by making them
sequential. Jesus was softand tender in his First Coming, his incarnation as a
human being 2,000 years ago, theysay, but with the SecondComing the gloves
will be off, and then it's no more Mr. Nice Guy. Well, this doesn't work--first,
because the Gospels show us that Jesus did indeed vent his wrath on wicked
men during his earthly life, as when he drove the money-changers out of the
Temple, and second, because the Book ofRevelationtells us that Jesus will be
a lamb at the very consummation of human history, when God's servants will
worship him at the throne of the Lamb in heaven.
So which image of Jesus should we contemplate? The Judge or the Lamb?
ScaryJesus or Mr. Nice Guy? Which is the true Lord and Christ?
The truth is that we need not choose. The mystery of the Incarnation demands
that we acceptthe perfect union of many seeminglyparadoxicaland
incompatible things: The finite human body of Mary bears the infinite God;
the eternalenters time; the sacrificiallamb presides on the Day of Wrath.

40. This is not a subtlety reservedfor theologians. Dockworkersand poultry
keepers, washerwomenand seamstresses have knownthis since the birthday
of the Church. Even those who could not read during those early days of
Christianity knew this complex truth through icons and other images that
displayed Jesus as ruler and also as victim on the cross.
In the eighth century a movement arose in the easternchurches to do away
with sacredimages. It was a movement of elites--intellectuals, theologians,and
emperors. They thought that icons were an insult to God’s glory and majesty,
which cannot really be portrayed. The transcendentGod should be
worshipped only with the intellect, they said. They receivedan imperial
license to destroy the icons in the churches; and for this they earnedthe name
"iconoclasts," image-smashers.
The saints, however, opposedthese elites, and the saints prevailed. They called
themselves "iconodules,"orthose who honor icons. And they argued that
since God had condescendedto take on flesh, the common people had the
right to contemplate him enfleshed. The most eloquent of the iconodules, St.
Theodore of Studion, wrote that Christ "does not abandon the exaltedreality
of his divinity, which is immaterial and cannot be circumscribed; and yet it is
his glory to abase himself in such a noble manner down to our ownlevel that
now in his body he can be circumscribed. He has become matter, that is: flesh,
he who sustains everything that exists;and he is not ashamedto have become
what he has takenon, and to be calledsuch."
The truth is that the iconoclasts despisedthe humility of God. He had
scandalizedthem by assuming human flesh, by bleeding and dying, and they
wanted him safelyback in his heaven.
But that cannotbe, because the Word was made flesh and dwelt among us--
and he still has that flesh. He didn’t shed it the waya snake sheds its skin. He
glorified that flesh and now offers it as love to the Father. What the face of the

41. human Jesus revealedin the first century, the icon reveals in the eighth and
the twenty-first centuries. Even when the icon portrays “Christ in Majesty,” it
also portrays Christ’s humility. What is scandalous aboutthe icon is simply
the scandalof the incarnation, with all its paradoxes.
From the Last Supper onward, Christ magnified that scandal. The Word who
became flesh willed that we should encounter his flesh in the appearance ofan
even more lowly substance, bread, in the Eucharist. Veiled from our view is
his resurrectionglory and his divinized humanity, and we won't see any more
of that glory until he returns at the end of time. Then, as John tells us in one
of his letters, “we shall see him as he is."
Of course there’s a sense in which we already see Jesus "ashe is" in the
Eucharist, for the lowly appearance of bread is as much the reality of Jesus as
the glorious judge of the SecondComing. When Jesus rose from the dead, he
didn't cease to be humble, and he'll never ceaseto show mercy--except to
those who freely reject it, and he will respectthat freedom for all eternity.
In another paradox, Christ in the Eucharist is just as much a king as he is a
humble sacrificialvictim. Luke's Gospelreports that at the Last Supper, Jesus
told his disciples: “The kings of the Gentiles lord it over them...I am among
you as the one who serves…thatyou may eat and drink at my table in my
kingdom.” The kingdom of Jesus Christwill never cease to be exercised
primarily in terms of love that is life-giving. Jesus has infinite divine power,
yet his poweris of a different order than the world’s idea of power, and the
wrath of the Lamb differs significantly from human vengeance.
Thus, when we stand in the presence ofChrist at Mass, we know ourselves to
be judged, because we see ourselvessimultaneouslyin the light of perfect
majesty and in the light of perfecthumility. If we profess the real presence of
Christ in the Eucharist, our human pride should wither when we go to Mass.
On the one hand, as Paul reminds us in his first letter to the Corinthians,

42. "[w]hoever…eatsthe bread or drinks the cup of the Lord in an unworthy
manner will be guilty of profaning the body and blood of the Lord." On the
other hand, Jesus bids us in John's Gospelto come forward and receive his
body, even though we are sinners:"He who eats my flesh and drinks my blood
has eternallife, and I will raise him up at the last day."
The lastday. That is why, in the majestic mosaic image of Christ as ruler and
in the Christ whose flesh I receive in the Eucharist, I see the same person: my
sovereignLord, who is also the Lamb who gives himself as bread so that I
might live with him forever. I see him as my judge but also, and always, as my
savior.
Readmore at https://www.beliefnet.com/faiths/catholic/2007/05/jesus-scary-
judge-or-gentle-lamb.aspx#m18Ti4rSXbuWZJfc.99