Of all our Lord Jesus Christ's miracles, none is so frequently described in the Gospels, as that which we have now read. Each of the four Evangelists was inspired to record it. It is evident that it demands a more than ordinary attention from every reader of God's word.
Let us observe, for one thing, in this passage, what an example this miracle affords of our Lord Jesus Christ's almighty POWER. We are told that He fed five thousand men, with five loaves and two fish. We are distinctly told that this multitude had nothing to eat. We are no less distinctly told that the whole provision for their sustenance consisted of only five loaves and two fish. And yet we read that our Lord took these loaves and fish, blessed, broke, and gave them to His disciples to set before the people. And the conclusion of the narrative tells us, that "they ate, and were filled," and that "twelve baskets full of fragments" were taken up.
Here was creative power, beyond all question. Something real, solid, substantial, must manifestly have been called into being, which did not before exist. There is no room left for the theory, that the people were under the influence of an optical delusion, or a heated imagination. Five thousand hungry people would never have been satisfied, if they had not received into their mouths material bread. Twelve baskets full of fragments would never have been taken up, if the five loaves had not been miraculously multiplied. In short, it is plain that the hand of Him who made the world out of nothing was present on this occasion. None but He who at the first created all things, and sent down manna in the desert, could thus have "spread a table in the wilderness."
It becomes all true Christians to store up facts like these in their minds, and to remember them in time of need. We live in the midst of an evil world, and see few with us, and many against us. We carry within us a weak heart, too ready at any moment to turn aside from the right way. We have near us, at every moment, a busy devil, watching continually for our halting, and seeking to lead us into temptation. Where shall we turn for comfort? What shall keep faith alive, and preserve us from sinking in despair? There is only one answer. We must look to Jesus. We must think on His almighty power, and His wonders of old time. We must call to mind how He can create food for His people out of nothing, and supply the needs of those who follow Him, even in the wilderness. And as we think these thoughts, we must remember that this Jesus still lives, never changes, and is on our side.
Let us observe, for another thing, in this passage, our Lord Jesus Christ's conduct, when the miracle of feeding the multitude had been performed. We read, that "when He had sent them away, He departed into a mountain to pray."
There is something deeply instructive in this circumstance. Our Lord never sought the praise of man. After one of His greatest miracles, we find Him immediately seeking solitude, and spending His time in prayer. He practiced what He had taught elsewhere, when He said, "enter into your closet, and shut your door, and pray to your Father which is in secret." None ever did such mighty works as He did. None ever spoke such words. None ever was so constant in prayer.
Let our Lord's conduct in this respect be our example. We cannot work miracles as He did; in this He stands alone. But we can walk in His steps, in the matter of private devotion. If we have the Spirit of adoption, we can pray. Let us resolve to pray more than we have done hitherto. Let us strive to make time, and place, and opportunity for being alone with God. Above all, let us not only pray BEFORE we attempt to work for God, but pray also AFTER our work is done.
It would be well for us all, if we examined ourselves more frequently as to our habits about private prayer. What time do we give to it in the twenty-four hours of the day? What progress can we mark, one year with another, in the fervency, fullness, and earnestness of our prayers? What do we know by experience, of "laboring fervently in prayer?" (Col. 4:12.) These are humbling inquiries, but they are useful for our souls. There are few things, it may be feared, in which Christians come so far short of Christ's example, as they do in the matter of prayer. Our Master's strong crying and tears--His continuing all night in prayer to God--His frequent withdrawal to private places, to hold close communion with the Father, are things more talked of and admired than imitated. We live in an age of hurry, bustle, and so-called activity. Men are tempted continually to cut short their private devotions, and abridge their prayers. When this is the case, we need not wonder that the Church of Christ does little in proportion to its machinery. The Church must learn to copy its Head more closely. Its members must be more in their closets. "We have little," because little is asked. (James 4:2.)
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J.C. Ryle (1816 - 1900)
J.C. Ryle was a prolific writer, vigorous preacher, faithful pastor, husband of three wives, [widowed three times: Matilda died in 1847, Jessie died in 1860, Henrietta died in 1889] and the father to five children [1 with Matilta and 4 with Jessie]. He was thoroughly evangelical in his doctrine and uncompromising in his Biblical principles. In 1880, after 38 years in Pastoral ministry in rural England, at age 64, he became the first Anglican bishop of Liverpool. He retired in 1900 at age 83 and died later the same year at the age of 84.“He [J.C. Ryle] was great through the abounding grace of God. He was great in stature; great in mental power; great in spirituality; great as a preacher and expositor of God’s most holy Word; great in hospitality; great as a writer of Gospel tracts; great as a Bishop of the Reformed Evangelical Protestant Church in England, of which he was a noble defender; great as first Bishop of Liverpool. I am bold to say, that perhaps few men in the nineteenth century did as much for God, for truth, and for righteousness, among the English speaking race, and in the world, as our late Bishop.” - Rev. Richard Hobson, three days after Ryle’s burial in 1900.
John Charles Ryle was the first Anglican bishop of Liverpool. Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69), Principles for Churchmen (1884).
Thoroughly evangelical in his doctrine and uncompromising in his principles, J.C. Ryle was a prolific writer, vigorous preacher, and faithful pastor.
In his diocese, he exercised a vigorous and straightforward preaching ministry, and was a faithful pastor to his clergy, exercising particular care over ordination retreats. He formed a clergy pension fund for his diocese and built over forty churches. Despite criticism, he put raising clergy salaries ahead of building a cathedral for his new diocese.
Ryle combined his commanding presence and vigorous advocacy of his principles with graciousness and warmth in his personal relations. Vast numbers of working men and women attended his special preaching meetings, and many became Christians.
John Charles Ryle was born at Macclesfield and was educated at Eton and at Christ Church, Oxford. He was a fine athlete who rowed and played Cricket for Oxford, where he took a first class degree in Greats and was offered a college fellowship (teaching position) which he declined. The son of a wealthy banker, he was destined for a career in politics before answering a call to ordained ministry.
He was spiritually awakened in 1838 while hearing Ephesians 2 read in church. He was ordained by Bishop Sumner at Winchester in 1842. After holding a curacy at Exbury in Hampshire, he became rector of St Thomas's, Winchester (1843), rector of Helmingham, Suffolk (1844), vicar of Stradbroke (1861), honorary canon of Norwich (1872), and dean of Salisbury (1880). In 1880, at age 64, he became the first bishop of Liverpool, at the recommendation of Prime Minister Benjamin Disraeli. He retired in 1900 at age 83 and died later the same year.
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69) and Principles for Churchmen (1884).