A DISPENSATIONAL VIEW OF THE GOSPELS IN SMALL CHUNKS (26)

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CHAPTER VII

The Period of the Perean Ministry (Part 2)

6.     The Feast of Dedication Reference: John 10:22-42

The feast of dedication was not one of the original Mosaic feasts in Israel. This feast was established during the inter-testament period by Judas Maccabaeus when he freed Jerusalem and the Temple from the Greeks in 164 B.C. It was held on the 25th of Chisleu (December), which seems to be good evidence that Jesus was not born on that day. Just three years to the day after Antiochus Epiphanes had desecrated the temple it was rededicated. The word dedication means “renewal.” It was also called the feast of Lights. For the eight days of the festival lights were kindled in the temple and in every Jewish home. Solomon’s porch, according to Josephus, was a remnant of the original temple of Solomon which had remained intact after the Babylonian destruction. It was on the east side and the morning sun would warm the place on a winter morning.

The Jews asked Jesus, “How long are you going to keep us in suspense? If you are the Messiah, tell us plainly.” Jesus had told them plainly on several occasions and He repeats His claim to Messiahship again. Jesus attributed their unbelief to the fact that they were not His sheep and therefore did not hear His voice. The case was just the opposite with those who were His sheep.

Verses 28 and 29 are very strong security promises for the believer. “I give (not will give or may give) unto them eternal life and (if it is eternal then it must be true) they shall never perish.” The believer is pictured as being held in the hand of Christ, and His hand held in the Father’s hand, so that no man will ever be able to snatch him out of those almighty hands.

Christ follows this, not only with the claims of Messiahship, but with equality with the Father: “I and my Father are one.” The Greek reads: “I and my Father one we are.” The verb is plural and “one” is neuter singular. If “one” had been masculine, it might have implied “one person.” The neuter implies “one in essence.” The statement thus affirms the distinction of Persons in the Godhead and the unity of essence and nature. But this claim of equality with God, perfectly understood by the Jews, angered the Jews and they took up stones again to kill Him for blasphemy. They could find no fault with the good works which Jesus had done, but for a man to make Himself God was too much. Then Jesus quoted Scripture to them, as He often did: “Is it not written in your law, I have said, Ye are gods? If he called them gods, unto whom the word of God came, and the scripture cannot be broken, say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?”

You will notice that Jesus said that this was written “in your law,” that is, the Jew’s law, which means God was calling certain Jews gods. This fact is further emphasized in the statement “to whom the word of God came.” The word of God came only to the people of Israel back then. This does not mean that God called every Israelite a god; howbeit, He did call them all, children of the most High (Ps. 82:6). This verse begins, “I have said,” indicating that God had said this previously.

If we turn back to Ex. 21:6 and 22:8,9, we discover that the word translated “judges” in these verses is the Hebrew “Elohim,” or gods. Moses is also called a god in Ex. 7:1. Thus God called the judges, the prophets, and the rulers “gods” as being His representatives. Jesus is not saying that He is a god only in the sense that the judges of Israel were called gods. But rather, if they could be called gods in an official sense, how much more properly could He, who was sealed and consecrated by the Father, be called, Son of God. After answering their charge of blasphemy He appeals again to the character of His works: If they don’t bear the character of the Father, don’t believe me; but if they do, which you have admitted, believe the testimony of the works, even though you don’t believe me, that you may know, and believe that the Father is in me, and I in Him. Again, they would have stoned Him but He escaped out of their hands. So Jesus went away again “beyond Jordan” where John at the first had baptized and there He abode and many believed on Him, for John’s testimony of Him had proved to be true.

We should point out that Jesus also defended the infallibility of the Scripture on several occasions: here, when He asserted: “The scripture cannot be broken.”

7.     Discourse on Prayer Reference: Lk. 11:1-13

This chapter begins with Jesus teaching some disciples to pray, as John the Baptist taught his disciples to pray. Jesus used almost the same format for prayer as we find in the sermon on the mount. The setting here in Luke seems altogether different from that in Matthew, although the wording of the prayer is very similar.

A The Parable of the Importunate Friend.

Jesus follows this instruction with two parables on prayer. The first is that of the Importunate Friend, and is found only in Luke. On the surface prayer seems to be a very simple thing, simply making request for a particular need. But there is more in the outworking of prayer than human wisdom can fathom. Men rationalize that if God has foreordained and foreknown everything that will ever happen from the beginning, how can man’s prayer cause anything different to happen? We can answer only by saying that God has ordained the means as well as the result, and prayer is often the means. Thus, God foreknew that a missionary would have a particular need and that He would supply that need, but He also foreknew that a group of believers ten thousand miles away would pray for that need and their prayer would be answered.

The present parable deals with the importunity of prayer. Importune means to urge with frequent application, press urgently, be insistent. The parable seems to be saying that if one keeps on asking long enough God will finally give in and grant the request. But on another occasion the Lord said: “When ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking” (Matt. 6:7). The parable is not encouraging man to act like a selfish child, always crying, “Gi’me! Gi’me!” There is more to real prayer than simply saying, “Bless the foreign missionaries,” and then taking the attitude you have discharged your duty and there is no further need to talk to God about it until another urgent request is received. Prayer should be born of concern. If a loved one is at the point of death, we do not pray in that fashion. We continue in prayer pouring out our hearts, and that is a good Pauline admonition: “Continue in prayer, and watch in the same with thanksgiving” (Col. 4:2). The teaching of the parable seems to be if we can by importunity obtain our requests from an unwilling friend, how much more can we expect to receive from a willing Giver?

B The Parable of Fatherhood.

This is a self-explanatory parable of God’s willingness to give good things to His children. Often people think of God only as a Judge whose only motive is to catch us doing wrong, to punish, and to take away our pleasures. God is, of course, a righteous Judge, but the believer has passed out of judgment into God’s family and now knows God as a loving Father. The objects which Christ contrasted in this parable: a stone for a loaf of bread, a serpent for a fish, and a scorpion for an egg, might seem odd at first sight, but there is a similarity in appearance between these pairs of objects. There are also contrasts between an earthly father and the Heavenly Father and between good material gifts and spiritual gifts.

Apparently the Lord did not mean that the Father would give the Person of the Holy Spirit to those who asked, for Christ made it plain that the Holy Spirit could not come as an indwelling presence until He had ascended to the Father (John 16:7). In the Greek text Holy Spirit appears without the definite article, and this usage usually means gifts or endowments of the Spirit. Christ also told His disciples while He was with them the Holy Spirit was also with them, but that later on He would be in them. Believers in the present dispensation do not have to pray that God would give them the Holy Spirit; nor do they have to tarry for Him (Lk. 24:49); they receive Him and are sealed by Him upon believing (Eph. 1:13, where the present participle “after ye believed” should be translated, “upon believing”). Both of these parables lend great encouragement to the child of God to make request to His heavenly Father.

8.     Conflict With the Pharisees

A The Unpardonable Sin: Matt. 12:22-32; Mk. 3:22-30; Lk. 11:14-23.

After healing a man who was blind and dumb, the Pharisees accused Jesus of using Satanic power, but Jesus showed the inconsistency of such a charge, for in that case Satan would be fighting against himself and his kingdom would be destroyed. But if He was casting out demons by the Spirit of God, this was proof that the Kingdom of God had come upon them. He illustrated this truth with the parable of the stronger man (Christ) binding the strong man (Satan) and then spoiling his goods. Matthew and Mark give the added details of what is generally called the unpardonable sin.

Christ stated that all manner of sin against the Son of man would be forgiven, but blasphemy against the Holy Spirit would never be forgiven: it is an eternal sin. This passage has caused many Christians to fear, lest they have committed this sin and have therefore lost their salvation. First of all, it should be evident that anyone who is sincerely concerned about being saved through faith in Christ has not committed this sin. In fact, after one has received the gift of eternal life and has been sealed by the Spirit unto the future day of redemption, there is no sin or power that can separate him from the love of Christ, or as we have recently seen from John 10, nothing that can snatch such a one out of the hands of Christ and the Father.

The unpardonable sin is usually interpreted as ascribing the work of Christ which He wrought through the power of the Holy Spirit to Satan, as these Pharisees were doing. It seems, however, there is a deeper meaning than this, for Jesus Himself prayed that these people who had thus accused Him and finally had Him crucified might be forgiven because they really didn’t know what they were doing. However, when the Holy Spirit was miraculously poured out at Pentecost and the people of Israel were enlightened by the Spirit (cf. Heb. 2:3,4; 6:4-6), they were no longer ignorant of what they were doing. We read in the book of Acts that the Jews blasphemed against the Holy Spirit, which means that that generation of natural Israel committed this sin and they could not be renewed unto repentance. This, we believe, is the true meaning of that sin. It was committed by Israel, and as such it is a sin which cannot be committed today. Every sin is forgivable through faith in Christ, and no sin is forgivable apart from faith in Him.

B The Unclean Spirit Who Returned: Matt. 12:43-45; Lk. 11:24-26.

All we know about demon spirits is what we read in Scripture. Jesus said that when such a spirit goes out of a man he walks through dry places seeking rest and finds none, so he returns to the man from whence he departed and finds the place swept and garnished and then brings with him seven other spirits worse than himself and the latter end of the possessed man is worse than the first. This is apparently not a case where a demon had been cast out by Jesus, for we cannot imagine that these people He healed ended up the worse for His healing. It seems that the demon left of his own accord, at least when he left, the man’s house or body was left empty, unoccupied.

When a person is saved today his body is occupied by the Holy Spirit, which rules out the possibility of an evil spirit coming back to take possession again. It seems that man’s body is either occupied or strongly influenced by either the Holy Spirit or the evil spirit. Paul states that before we were saved, the prince of the power of the air was the spirit that was energizing us (Eph. 2:2). This does not mean that all unsaved people are demon possessed, but it does mean that Satan has access to their spirits and can mightily work in them. But thank God, the Spirit who energizes us is greater than Satan and will not permit him to take control of us, although when the Spirit is grieved and not allowed His rightful place in our lives it is possible for Satan to take advantage of us.

Some feel that this story of the unclean spirit is a case history of Israel. Israel became idolatrous in O.T. times; God sent them into captivity and they gave up their idolatry in reformation without actually committing themselves to God, and now in the days of Christ the demons have come back and the latter state of Israel is worse than it was at the first.

C The Mistaken Woman: Lk. 11:27, 28.

People often make the mistake of placing the emphasis upon the wrong thing. What they say is not necessarily untrue, but the truth is distorted. While Jesus was speaking, a woman in the crowd, apparently admiring Jesus for His wonderful words and works, and perhaps wishing that she had had a son like that, shouted out: “Blessed is the womb that bare thee, and the paps which thou hast sucked!” The woman was blessing the mother of Jesus, rather than Jesus Himself.

Sad to say, this mistake has become a creed in Christendom. She is honored as the Mother of God, immaculately conceived, assumed up into heaven, where she intercedes for mankind with her Son, Jesus. Mary was indeed highly honored in being chosen to become the human mother of Jesus Christ, but the gentle rebuke of Jesus in answering this woman clearly indicates that Jesus did not give Mary the exalted place above Himself which Rome has given her. Jesus said, “Yea, rather, blessed are they that hear the word of God and keep it.” He did not dishonor His human mother, but as far as blessedness was concerned, any humble soul who heard God’s word and obeyed it was more blessed than His mother in the flesh.

D The Sign of the Prophet Jonah: Matt. 12:38-42; Lk. 11:29-32.

It will be noted that Matthew placed the sign of Jonah before the story of the unclean spirit, whereas Luke reverses the order. Matthew includes the statement: “For as Jonah was three days and three nights in the belly of the whale; so shall the Son of man be three days and three nights in the heart of the earth,”(cf. Jonah 1:17), whereas Luke simply states: “For even as Jonah became a sign to the Ninevites, so shall also the Son of man be to this generation.” The men of Ninevah will rise up in the judgment and condemn the men of Jesus’ day, because they repented at Jonah’s preaching (cf. Jon. 3:5-10), and a greater One than Jonah was there present and they repented not.

The Queen of Sheba will also testify against those of Jesus’ day, for she came from a great distance to hear the wisdom of Solomon (cf. 2 Chron. 9:1-12), and a greater than Solomon was there. The generation which lived through the earthly ministry of Christ bore the greatest responsibility of any generation in the past. Earlier generations had much less light of revelation and yet in many cases they were more responsive than those of Jesus’ day. It is our belief that people in our present generation bear even a greater responsibility than those of Jesus’ day, for we have the full and completed revelation of God’s Word which leaves man totally without any excuse whatsoever.

E Parable of the Lighted Lamp: Lk. 41:33-36; cf. Matt. 5:15; Mk. 4:21; Lk. 8:16; Matt. 6:22,23. See notes on the above passages where this parable is expounded.

F Dining at the Pharisee’s House: Lk. 11:37-54.

The Pharisee who had invited Jesus to dinner marvelled that Jesus did not baptize Himself before reclining at the table. It would have been a great service to the English reader if the translators had always rendered the Greek “baptizo” as baptize, instead of “wash” as in this instance. By saying that Jesus and His disciples did not wash before eating, the impression is left that Jesus paid little attention to bodily cleanliness. Also the true significance of baptism is veiled. Most Christians suppose that baptism has only one meaning and that it is a ceremony to be performed only once at the time they join the church. The Mosaic religion contained many baptisms, according to Heb. 9:10, and the Jews had added many more since Moses’ day. They ceremonially baptized themselves before every meal, as well as baptizing their eating utensils. Jesus not only did not practice these traditions of the elders, but stated that these practices had made void the word of God.

It was no doubt because Jesus understood what was going on in this Pharisee’s mind that He began pronouncing woes upon them. They washed the outside of the cup, the part that man could see, but left the inside dirty and encrusted with mold and corruption. If only they would cleanse the inside they would not have to worry about the outside. They obeyed meticulously the smallest outward requirements of the law, such as tithing of various things, but they passed over judgment and the love of God. They should have done the lesser outward things, but even more they should have done the weightier things that were inward.

He said they were like unmarked tombs that men trample underfoot without knowing it. In another place He called them whitewashed tombs, white on the outside but full of dead men’s bones. There were some lawyers present also, the experts in interpreting the Bible. And they said, “Master, you have insulted us also by your words.” And Jesus fearlessly flayed them also. They placed heavy burdens upon the laity but freed themselves from all obligation. They built tombs for the prophets which their fathers had murdered, thus consenting to the deeds of their fathers. And again we see the great responsibility which devolved upon that generation. He said that the blood of all the prophets, which was shed from the beginning of the world, all the way from the blood of Abel down to the blood of Zechariah (2 Chron. 24:20-22), would be required of this generation. The lawyers had taken away the key of knowledge; they had not gone in themselves and they stopped those who were trying to go into the Kingdom.

It had not been a very pleasant dinner party for the Pharisees and Lawyers. After dinner they became very bitter and tried to draw Him out on many subjects, hoping to pounce upon some incriminating statement, whereby they might condemn Him.

For further denunciations of the Pharisees, cf. Matt. 23:4-36 and Mk. 12:38-40.

(Main Source: Understanding The Gospels – A Different Approach – Charles F. Baker)

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A DISPENSATIONAL VIEW OF THE GOSPELS IN SMALL CHUNKS (9)

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CHAPTER II (CONTINUE)
THE INAUGURAL PERIOD (CONTINUE)

4. The First Disciples

(Reference: John 1:35-51)

A. John Loses Two Disciples. The next day after the baptism of Jesus, John was standing with two of his disciples and saw Jesus walk by, and John said to them, “Behold the Lamb of God.” Immediately the two disciples left John and followed after Jesus. John had a very large following at first, but gradually his followers began to follow Jesus. A little later some of the people came to John with apparent concern that John was losing his followers: “And they came unto John and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him” (John 3:26). John’s reply was: “He must increase, but I must decrease.” This is a lesson for every servant of Christ. Preachers usually attract certain people. They like the preacher’s appearance, his manner of speech, his intelligence, his ability to expound the Scripture. They become his followers. There is always the danger that the preacher will forget John’s example here, that it is his business to decrease and cause Christ to increase. We are not to make disciples unto ourselves but unto Christ.

B. First Recorded Words of Jesus’ Public Ministry. When Jesus saw these two disciples of John, He turned and asked them, “What seek ye?” His next recorded words were, “Come and see.” We are doubtless familiar with His last words, spoken from the Cross, and the last words He spoke before His ascension, but what is perhaps just as important for us, is His word spoken to us from heaven through the Apostle Paul. We should be familiar with all the words He spoke, but especially with those He directed to us as members of His body.

C. The Names of the First Disciples. One of the first two to follow Jesus was Andrew, brother of Simon Peter. The name of the other disciple is not given, but it was apparently John, the writer of this Gospel. They came with Jesus to the place he was staying and it was about four in the afternoon (the tenth hour). (The first hour was sunrise, or six A.M. Ten hours later would be four P.M.) The very first thing Andrew did was to find his brother and tell him, “We have found the Messiah”(Hebrew word for “the Anointed One,” same as the Greek word “Christ”). And he brought him to Jesus. The lesson for us is obvious. Jesus not. only knew Simon’s name, He knew his nature and renamed him Cephas, or Peter, meaning “a stone.” (Cephas is Aramaic and Peter is Greek for “rock.”)

The next day Jesus started on His way and found Philip and said to him, “Follow me.” Here we learn that Philip, Andrew, Peter, and Nathaniel were all from Bethsaida, a town located at the northeastern end of the Sea of Galilee, just a short distance east of Capernaum, and between 80 and 90 miles north of Jerusalem. Philip finds Nathaniel and excitedly tells him, “We have found him, of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph.” We have spoken earlier about the reputation of Nazareth, so it is no wonder that Nathaniel replies: “Can anything good come out of Nazareth?” Philip didn’t argue with him, he just replied, “Come and see for yourself.”

The more we can get people into personal touch with the Lord Jesus, the more likely we are to win them; surely more likely than arguing with them. As Nathaniel approached Jesus, Jesus said: “Behold an Israelite indeed, in whom is no guile.” This amazed Nathaniel and he asked, “How did you know me?” Then Jesus told him, “Before Philip called you, I saw you standing under the fig tree.” Apparently the fig tree was too far away for Jesus to have seen him with His physical sight, for this so impressed Nathaniel as Divine power that he cried out: “Rabbi, thou art the Son of God, the King of Israel.” There are many such ascriptions to the Deity of Jesus Christ in the Gospels and in none of them does Jesus deny the fact. Either Jesus was or He was not the Son of God. There is no middle ground. If He was not then He was indeed a blasphemer, a mere man making Himself equal with God.

D. Greater Things to Come. Jesus asked Nathaniel, “Did you believe on me because I said I saw you under the fig tree? You are going to see something greater than that. Verily, verily, I tell you all, hereafter you shall see heaven open and the angels of God ascending and descending upon the Son of man.” These words remind us of Jacob’s dream, back in Gen. 28:12: “And he dreamed, and behold a ladder set up on earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.” In Jacob’s dream the angels were ascending and descending upon a ladder. In Christ’s words the angels are going to ascend and descend upon Himself. Christ is, therefore, the Ladder between earth and heaven. He is the way and the only way that man can reach heaven. The reference to the angels probably points to the future Kingdom when there will be visible communication between heaven and earth (Rev. 21:1-3).

This brief section has told us how disciples are made and how Christ is able to reveal Himself to others when we simply bring them to Him and let them taste for themselves.

5. The First Sign – Water Turned to Wine

(Reference: John 2:1-12)

A. Signs in John’s Gospel. The Bible uses a number of words to describe what we usually mean by the miraculous. There is the word “dunamis,” translated wonderful works, mighty works, miracles, the meaning of which is a display of great power .Then there is the word “teras,’ translated wonders, something strange which causes the beholder to marvel. Another word is “thambos,” translated wonder and amazement, describing the effect of a miracle upon the beholder. Finally, there is the word “semeion,” meaning a sign, mark or token. It is used 17 times in John to describe the mighty works of Jesus, being translated miracle 13 times and sign 4 times. A sign signifies or points out something, even as a sign on a place of business indicates what kind of establishment it is.

There are eight great signs in John’s Gospel. They point out, first of all, the power and glory and Deity of our Lord Jesus Christ. Then, as we shall see, they also point out certain truths concerning the nation of Israel. And further, there seems to be a correspondence between the first and the eighth, between the second and the seventh, between the third and the sixth, and between the fourth and the fifth.

It might be well at this point to remember that the Jews require a sign (1Cor.1:22). From the very beginning of the national life of Israel God has dealt with that nation through signs. Nineteen times in the Pentateuch alone God speaks of the signs He wrought when He delivered Israel out of Egypt. Signs are mentioned 75 times in the O.T. Isaiah and Ezekiel are full of signs. The Kingdom Gospel which Jesus gave to the Twelve Apostles to preach had signs which accompanied it (Mk.16:17,18).

B. This is Jesus’ First Miracle. This fact is stated in vs. 11: “this beginning of miracles did Jesus in Cana of Galilee.” We mention this fact merely to silence all of the myths which sprang up about miracles which Jesus did even as a baby.

C. The Narrative. There was a marriage in Cana of Galilee and the mother of Jesus was there. This indicates that she was probably one of the relatives, for she is not said to have been invited, as Jesus and His disciples were. It should be observed that Jesus often entered into social times with the people. The Pharisees murmured at Him because He received sinners and ate with them (Lk. 15:2). In Lk. 7:33,34 the Lord said: “For John the Baptist came neither eating bread nor drinking wine and ye say, He hath a devil. The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners.”

D. The Miracle. Mary discovered they had used up all the wine and so she came to Jesus and told Him, “They have no wine.” Catholics use this passage to bolster the doctrine that Mary is the Intercessor so that whatever we ask of Mary, she will intercede with Jesus to do, However, notice Jesus’ reply: “Woman, what have I to do with thee? Mine hour is not yet come.” This was a reprimand. He did not even call her Mother, but Woman. Up until now He had recognized His relation to His mother and family in the flesh, but now that He has begun His public ministry He is no longer merely Mary’s Son, but Mary’s Lord. He is now taking orders, not from His mother but from His Father in heaven. Mary apparently recognized her mistake and bowed out of the picture, saying to the servants: “Whatsoever He saith unto you, do it.”

There were six stone water pots there, containing twenty or thirty gallons, which were used in purification ceremonies. Jesus told the servants to fill them with water and then draw some out and take to the master of ceremonies. This they did and when the ruler of the feast had tasted the water that was made wine and not being aware from where it came, although the servants knew, he said to the bridegroom, “Every one puts out the good wine at the beginning of the feast and later on that which is worse, but you have kept the good wine until the last.”

After the wedding feast Jesus, accompanied by His mother, brethren and His first five disciples went down to Capernaum, about 16 miles to the northeast, and remained there a few days.

E. The Sign. It is obvious that this miracle was a sign of the Deity of Christ, for He created wine out of plain water. Christ as the Word was introduced by John in chapter one as the One by whom all things were made that were made, and that without Him not anything was made that was made. Paul in Col. 1:16 says, “For by him were all things created that are in heaven and earth.” And John tells us in connection with this first sign, “Jesus manifested forth his glory and his disciples believed on him.”

We believe that this miracle could also be pointing to the day when Christ’s glory will be manifested, not in a little village in Galilee, but in the whole universe, when He comes again as King of kings and Lord of lords. Isa: 62:4, 5 predicts a great wedding in the future when Israel is married unto Jehovah, and Rev. 19:7-9 speaks about the future Marriage of the Lamb. Both of these prophecies point to Millennial times, when Israel is restored, and the glory of Christ is manifested throughout the whole earth.

F. The Counterpart Sign. We believe it will be helpful to include at this point the eighth sign which corresponds to the first. The sign is recorded in John 21:1-14. This incident took place after the resurrection of Christ at the Sea of Tiberias, which is another name for the Sea of Galilee. Seven of the disciples were together, probably not knowing what to do with themselves after the events of the past few days, when Peter said, “I’m going fishing,” which was his old trade. The others said, “We will go with you.” They fished all night but caught nothing. When morning came Jesus stood on the shore but they didn’t recognize Him. Then Jesus asked them, “Do you have any fish?” They answered, “No.” Then He shouted, “Cast the net on the right side of the ship and you will find.” Upon casting their net, it was filled with fish, so many they could not draw it in.

The disciple whom Jesus loved, that is John, said, “It is the Lord.” When Peter heard that he put on the fisher’s coat and jumped into the water and swam ashore. The others came in a dinghy dragging the net behind them. On shore they found a fire of coals with fish cooking and bread. Jesus told them to bring the fish they had caught, and they counted 153 great fish but the net was still intact. Then Jesus said, “Come and dine,” and He gave them to eat. This was the third time Jesus showed Himself to His disciples after His resurrection.

Notice now the correspondence between the marriage at Galilee and the miraculous catch of fish. At one they had no wine, at the other they had no fish. The first happened on the third day; the other was the third time Jesus has manifested Himself to His disciples. In both cases it is stated that Jesus manifested Himself (2:11 cf. 21:14). In both cases there are numbered objects: 6 water pots and 153 fish. In both cases Jesus commanded something to be done: “fill the water pots with water,” “cast the net on the right side of the boat.” In both cases the same verb is used: “enegko,” translated “bare” in 2:8 and “bring” in 21:10.

Both of these signs depict the ability of Christ to supply sustenance far in excess of their needs: about 150 gallons of wine and 153 great fish. These signs show the riches of God’s grace. One is reminded of Paul’s statement: “Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the Church by Christ Jesus throughout all ages, world without end. Amen” (Eph. 3:20,21). The blessing in these signs, will come upon Israel in the Kingdom age. The spiritual blessings of Paul’s epistles are for us today.

(Main Source: Understanding The Gospels – A Different Approach – Charles F. Baker)