Thus a despised Christ is not merely a crucified Son of man, and given Son of God, as in John 3:1-36, but Himself a divine giver in communion with the Father, and in the power of the Holy Ghost who is given to the believer, the source of worship, as their God and Father is its object for the worshippers in spirit and truth (though surely not to the exclusion of the Son, Hebrews 1:1-14). None but a divine being could thus deal with the world. (Verses John 5:17-18). For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him." (Verses John 5:1-7), On the other hand, the Lord speaks but the word: "Rise, take up thy couch and walk." Verse 15. The effect is thus final, even as His person, witness, and glory are divine. If He put forth His power, it was not only beyond man's measure, but unequivocally divine, however also the humblest and most dependent of men. Nobody had gone up to heaven: God had taken more than one; but no one had gone there as of right. How truly it is man under law! - Jesus therefore knowing (having found, perceived (), by ominous movements in the crowd, or in any other way still more explicit) that they were about to come and by violence, or force, seize him in order that they might make him King. By MELANIE ZANONA. For the astonishing thought is, not merely that Jesus receives the Holy Ghost without measure, but that God gives the Spirit also, and not by measure, through Him to others. 1. To the Pharisees, indeed, his words as to the Lord are curt: nor does he tell them of the divine ground of His glory, as he had before and does after. It is His person as incarnate first, then in redemption giving His flesh to be eaten and His blood to be drank. He wanted nothing; He came to give yea, the very best, so to speak, that God has. In Him was life for this scene of death; and it is of faith that it might be by grace. A more recent production, advocating the same general theory, is the fictional Left Behindseries. So does his confession: Rabbi, thou art the Son of God: thou art the King of Israel. He who owns the reality of Christ's incarnation, receives most thankfully and adoringly from God the truth of redemption; he, on the contrary, who stumbles at redemption, has not really taken in the incarnation according to God's mind. There was sentence of death pronounced on their system, and they felt accordingly. He who inspired them to communicate His thoughts of Jesus in the particular line assigned to each, raised up John to impart the highest revelation, and thus complete the circle by the deepest views of the Son of God. It is not only the nature, but the model and fulness of the blessing in the Son, who declared the Father. (Verses John 7:40-53). On the third day is the marriage in Cana of Galilee, where was His mother, Jesus also, and His disciples. behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. No charge could be remoter from the truth. For evidently it is the theme of worship in its Christian fulness, the fruit of the manifestation of God, and of the Father known in grace. conjunction with the Lord's Second Coming) (Hebert 2006c:5-6). The man could not tell the Jews the name of his benefactor. If, on the contrary, a soul has been taught of God the glory of the person of Him who was made flesh, he receives in all simplicity, and rejoices in, the glorious truth, that He who was made flesh was not made flesh only to this end, but rather as a step toward another and deeper work the glorifying God, and becoming our food, in death. The person of the Son was there the object of divine and overflowing joy even then, although, of course, in the full sense of the word, the Holy Ghost might not be given to be the power of it for some time later; but still the object of worship was there revealing the Father; butJohn 7:1-53; John 7:1-53 supposes Him to be gone up to heaven, before He from heaven communicates the Holy Ghost, who should be (not here, as Israel had a rock with water to drink of in the wilderness outside themselves, nor even as a fountain springing up within the believer, but) as rivers flowing out. I will answer this question on why I am a Historic Premillennialist in 5 Parts: 1. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment." For them, Israel, or the world, all is over. * The best text omits other expressions, evidently derived from verses John 1:15; John 1:30John 1:30. 2. This brings in the great counterpart truth, that even God present on earth and made flesh is not enough. In truth, Christian baptism did not yet exist, but only such as the disciples used, like John the Baptist; it was not instituted of Christ till after His resurrection, as it sets forth His death. John 6:15. Here the Lord was really owned by the multitudes as the great Prophet that should come; and this in consequence of His works, especially that one which Scripture itself had connected with the Son of David. 42). Further, it is connected intimately with the evidence of man's ruin by sin. Neither does the Spirit say exactly as the English Bible says "sons," but children. None the less did the result of His death proclaim His Deity. At once their malice drops the beneficent power of God in the case, provoked at the fancied wrong done to the seventh day. It was much, yet was it little of the glory that was His; but at least it was real; and to the one that has shall be given. secret thoughts and purposes of them; or, as man, understood by How little they conceived of what was then said and done! There is the nicest care to maintain His personal glory, no matter what the subject may be. John 6:1-15 describes Jesus' feeding thousands of peoplethe fourth of the gospel of John's seven ''signs'' of Christ's divinity. There is but one unfailing test the Son of God God's testimony to Him. It is our evangelist's way of indicating His Galilean sojourn; and this miracle is the particular subject that John was led by the Holy Ghost to take up. Phil 1:6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: Predetermined performance - no will involved. John 1:19-37; John 1:19-37) It is here presented historically. This only secures His honour in those that believe God's testimony to Him, the Son of God; and to these He gives life, everlasting life now, and exemption from judgment, in this acting in communion with the Father. His earthly rights are just where they should be; but not here, where the only-begotten Son who is in the bosom of the Father has His appropriate place. In John 6:1-71 our Lord sets aside Israel in another point of view. The Son gives life, as the Father does; and not merely to whom the Father will, but to whom He will. For if, on the one side, God has taken care to let us see already the glory of the Son, and the grace of which He was full, on the other side, all shines out the more marvellously when we know how He dealt with a woman of Samaria, sinful and degraded. Of course they are just as truly inspired as John's; but for that very reason they were not inspired to give the same testimony. Isaiah 44:3; Isaiah 44:3, Isaiah 59:21, Ezekiel 36:25-27 ought to have made the Lord's meaning plain to an intelligent Jew. If he receives Him, it is everlasting life, and Christ is thus honoured by him; if not, judgment remains which will compel the honour of Christ, but to his own ruin for ever. Thus, in fact, we have the Lord setting aside what was merely Messianic by the grand truths of the incarnation, and, above all, of the atonement, with which man must have vital association: he must eat yea, eat and drink. It was worldliness in its worst shape, even to the point of turning the glory of Christ to a present account. But the Lord reproaches him, the master of Israel, with not knowing these things: that is, as a teacher, with Israel for his scholar, he ought to have known them objectively, at least, if not consciously. How were they not enjoyed in despised Samaria those two days with the Son of God among them! It is the final setting aside of Judaism then, whose characteristic hope was the display of power and rest in the world. Hence, after having first unmistakably laid down the necessity of the cross, He next shows the grace that was manifested in the gift of Jesus. Pharisaic jealousy had wrought; and Jesus, wearied, sat thus at the fountain of Jacob's well in Sychar. As there is an absolute necessity on God's part that man should be thus born anew, so He lets him know there is an active grace of the Spirit, as the wind blows where it will, unknown and uncontrolled by man, for every one that is born of the Spirit, who is sovereign in operation. It was an extraordinary birth; of God, not man in any sort, or measure, but a new and divine nature (2 Peter 1:1-21) imparted to the believer wholly of grace. It was sabbath-day. John 3:1-36 follows this up. But this, however worthy of God, and indispensable for man, could not of itself give an adequate expression of what God is; because in this alone, neither His own love nor the glory of His Son finds due display. The Jews wanted to force Christ to be a king like Saul, David or Solomon. This language is said of both, but most strongly of the latter. The resurrection of the Lord is not more truly a demonstration of His power and glory, than the only deliverance for disciples from the thraldom of Jewish influence. This movement was not an unnatural one. Under all changes, outwardly, He abode as from eternity the only-begotten Son in the bosom of the Father. The Word, God (and only begotten Son in the Father's bosom), He was eternally Son of God, too, as born into the world. but He, who is the Word made flesh, is the only-begotten Son who is in the bosom of the Father, and so competent to declare, as in fact He has. His glorious person would have none now in relation to God but members of the family. It is no question here of every man, but of such as believe. As a present fact, the Lord justifies the judicial act before their eyes by His relationship with God as His Father, and gives the Jews a sign in the temple of His body, as the witness of His resurrection power. He speaks of Himself as the Son of man in death; for there could be no eating of His flesh, no drinking of His blood, as a living man. (VersesJohn 5:8-12; John 5:8-12), But were the Jews mistaken after all in thinking that the seal of the first covenant was virtually broken in that deliberate word and warranty of Jesus? Augustine believed God's purposes were always being fulfilled, the gospel was always advancing into "the nations at the four corners of the earth." The saints who had been spiritually raised to. Nay, therefore it was they, reasoning, denied Him to be God. God never left Himself without witness; He did not even among the Gentiles, surely yet less in Israel. The chapter pursues this subject, showing that it is not only God who thus deals first, with the necessity of man before His own immutable nature; next, blessing according to the riches of His grace but, further, that man's state morally is detected yet more awfully in presence of such grace as well as holiness in Christ. redeemer, were unworthy of his presence: and also he went away Still the Lord refused the crown then: it was not the time or state for His reign. John 1:20-25) John does not even speak of Him as one who, on His rejection as Messiah, would step into a larger glory. But this is not the question of grace: not what she was, but what He is who was there to win and bless her, manifesting God and the Father withal, practically and in detail. The great fact of the incarnation is brought before us "The Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only-begotten of the Father"). Nothing less than everlasting life in Christ can deliver: otherwise there remains judgment. They had stumbled before, and the Lord brought in not alone His person, as the Word made flesh, presented for man now to receive and enjoy; but unless they ate the flesh, and drank the blood of the Son of man, they had no life in them. In Mark 1:14-15, Jesus told those around Him that the kingdom was as hand. Clarke's Commentary. that we may give an answer to them that sent us. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? He that honoureth not the Son honoureth not the Father which hath sent him. John 3:17; John 3:17) This decides all before the execution of judgment, Every man's lot is made manifest by his attitude toward God's testimony concerning His Son. Had it been meant, it was no wonder that Nicodemus did not know how these things could be. If He judges, it is not without full warning. Do they receive Him not? of
Observe: not which was, but "which is." In the Word was life, and the life was the light of men. It seemed natural: He had fed the poor with bread, and why should not He take His place on the throne? It is thus strikingly an anticipation of the result in glory. Grace and truth came by Jesus Christ. It was meet that so it should be; for, as a question of right, none could claim; and grace surpasses all expectation or thought of man, most of all of men accustomed to a round of religious ceremonial. It becomes a question of man's own condition, and how he stands in relation to the kingdom of God. Alas! How withering the words! It is not that He denies the truth of what they were thus desiring and attached to. Here we see Him accepting, not as fellow-servant, but as Lord, those souls who had been under the training of the predicted messenger of Jehovah that was to prepare His way before, His face. Canon Law tells us to obey the old law, (Can. John gives us this point of contact with them, though in an incident peculiar to himself. Such is God's vindication of His outraged rights; and the judgment will be proportionate to the glory that has been set at nought. But they learn that it was his divine Physician who had not only healed, but so directed him. for he that could do this, what was it he could not do? In short, the riches of God's grace are here according to the glory of the Son, and in the power of the Holy Ghost. A death knell is the ringing of a church bell immediately after a death to announce it. Thus it is a kind of transitional fact for a most important part of our gospel, though still introductory. Nothing is said about the fan in His hand; nothing of His burning up the chaff with unquenchable fire. Heavenly things, therefore, could not but be natural to Him, if one may so say. So bright was His glory, so concerned was the Father in maintaining it, so immense the blessing if received, so tremendous the stake involved in its loss, that God vouchsafed the amplest and clearest witnesses. Truth and grace were not sought nor found in man, but began to subsist here below by Jesus Christ. By and by He will apply it to "that nation," the Jews, as to others also, and finally (always excepting the unbelieving and evil) to the entire system, the world. After these things Jesus went over the Sea of Galilee, which is the Sea of Tiberias. ( ) flesh, and dwelt among us." But the erosion of Tradition began long ago, without their knowledge, as will be shown below. And in this He is sovereign. They cite the rise of an unbiblical and dangerous allegorical hermeneutic (by such as Clement of Alexandria and Origen) which took a sad toll on sound biblical exegesis. The disciples come; the woman goes into the city, leaving her waterpot, but carrying with her the unspeakable gift of God. (Ver. Indeed, it is the total eclipse, not merely of law and remedial mercies, but even of promised Messianic glory, by everlasting life and resurrection at the last day. And they asked him, What then? How could either light or love rest in a scene of sin, darkness, and misery? (Ver. And Jesus went up on the mountain, and there He sat with His disciples. The Word, in order to accomplish these infinite things, "was made. He gave them title to take the place of children of God, even to those that believe on His name. Spite of the most express signs, and the manifest finger of God that wrote the ten words on tables of stone, the law sinks into comparative insignificance. Premillenialism is that system of religious belief that holds that Christ didn't set up a kingdom when he was on earth because the Jews rejected it but will one day return to set up an earthly kingdom in which Christ will reign on the earth for a thousand years. Here there could not be more, and He would not give less: even "grace upon grace." Grace begins, glory descends; "Jesus saith unto her, Give me to drink." But there was a man who had been infirm for thirty and eight years. In John 6:15 we read that "when Jesus perceived that they were about to come and take Him by force to make Him king, He departed again to a mountain by Himself alone." I have often considered this verse to be the death-knell of premillennialism. This is the marked effect on the third day (ver. Remark, too, the extent of the work involved in verse 29. Christ here, it will be noticed, is not so much the quickening agent as Son of God (John 5:1-47), but the object of faith as Son of man first incarnate, to be eaten; then dying and giving His flesh to be eaten, and His blood to be drank. John 7:38; John 7:38) And then we have the comment of the Holy Ghost: "(But this spake he of the Spirit, which they that believe on him should receive: for the Holy ghost was not yet given; because that Jesus was not yet glorified)" There is, first, the thirsty soul coming to Jesus and drinking; then there is the power of the Spirit flowing forth from the inner man of the believer in refreshment to others. They had eyes, but they saw not; ears had they, but they heard not, nor did they understand His glory. (Verses John 1:44-51). For were it not God Himself in the person of Jesus, it had been no glory to God, but a wrong and a rival. (John 12:48). There are three kinds of fundamentals: 1) Doctrinal fundamentals (e.g., the Trinity, Deity of Christ, Sacrificial Atonement, and Resurrection). John was not yet cast into prison. It is not now the revelation of God meeting man either in essential nature, or as manifested in flesh; nor is it the course of dispensational dealing presented in a parenthetic as well as mysterious form, beginning with John the Baptist's testimony, and going down to the millennium in the Son, full of grace and truth. John then declared his own waning before Christ, as we have seen, the issues of whose testimony, believed or not, are eternal; and this founded on the revelation of His glorious person as man and to man here below. Except one were born of water and of the Spirit, he could not enter the kingdom of God. (John 2:1-25) The change of water into wine manifested His glory as the beginning of signs; and He gave another in this early purging of the temple of Jerusalem. This He does in verses 16-19. God is a Spirit: and they that worship him must worship him in spirit and in truth." In the beginning of the chapter it was rather an essential indispensable action of the Holy Ghost required; here it is the privilege of the Holy Ghost given. Because John declares that the one who does not believe in God's testimony is calling God "a liar." This is crucial to see. How blessed the contrast with the people's state depicted in this chapter, tossed about by every wind of doctrine, looking to "letters," rulers, and Pharisees, perplexed about the Christ, but without righteous judgment, assurance, or enjoyment! He is ever God; He is the Son; He quickens and raises from the dead. Jesus not only could go up, as He did later, but He had come down thence, and, even though man, He was the Son of man that is in heaven. But here these streams of the Spirit are substituted for the feast of tabernacles, which cannot be accomplished till Christ come from heaven and show Himself to the world; for this time was not yet come. He could, therefore, tell them of heavenly things as readily as of earthly things; but the incredulity about the latter, shown in the wondering ignorance of the new birth as a requisite for God's kingdom, proved it was useless to tell of the former. However, we know that Jesus sat down at the right hand of the Father shortly after His resurrection and ascension (Hebrews 8:1; Revelation 4:2). As being the omniscient God, who knew their hearts, and the One must be born again. Both of them were in relation to man on the earth; the one while He was here, the other from above. But there was this difference from the former occasion, that, at the marriage in Cana (John 2:1-25), the change of the water into wine was clearly millennial in its typical aspect. "had it in their mind", as the Persic; to gather about him as one But here it was not God's purpose to record it. (VersesJohn 7:33-36; John 7:33-36) Jesus was returning to Him that sent Him, and the Holy Ghost would be given. Read full chapter. The allusion to the fig-tree confirms this. The premillennial concept is the result of literalizing a few symbolic verses in the book of Revelation, coupled with a considerable disregard for scores of Bible passages of clearest import. to deliver the nation from the Roman yoke, and set up a temporal Then He rebukes the carnality of His brethren. THE WORLD'S GREATEST . contrary to all others, renders it, "Christ departed from the John 6:39 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. John 7:6-8) They belonged to the world. (ver. Ringing of the death bells is done slowly and reverently. John 5. John 4:1-6; John 4:1-6) What a picture of rejection and humiliation! John 6:15. But if the Spirit speaks of the Son of God, the law dwindles at once into the smallest possible proportions: everything yields to the honour the Father puts oil the Son. His own love and person were warrant enough for the simple to lift the veil for a season, and fill the hearts which had received Himself into the conscious enjoyment of divine grace, and of Him who revealed it to them. It is not a message or a sign, however significant at the moment, which passes away as soon as heard or seen. The ignorance of the world has been proved, the rejection of Israel is complete: then only is it that we hear of this new place of children. I apprehend the words the Authorised Version gives in italics should disappear. Here the Lord introduces the cross. All disciplinary action, every probationary process, disappears. Sons they might have been in bare title; but these had the right of children. Heavenly things are set in evident contradistinction, and link themselves immediately here, as everywhere, with the cross as their correlative. and proclaim him the King Messiah; place him at the head of them, king; Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. And so, in fact, it was and is. Thus it is not the Spirit of God simply giving a new nature; neither is it the Holy Ghost given as the power of worship and communion with His God and Father. He is a divine person; His manhood brought no attainder to His rights as God. Here, in suited circumstances to render the thought and way of God unmistakable, pure and boundless grace takes its own sovereign course, suitable to the love and personal glory of Christ. John 3:31-36) he speaks of His person in contrast with himself and all; of His testimony and of the result, both as to His own glory, and consequently also for the believer on, and the rejecter of, the Son. Did they charge Jesus with self-exaltation? He saw him under the fig tree. 05/28/2021 07:55 AM EDT. Without sign, prodigy, or miracle, in this village of Samaria Jesus was heard, known, confessed as truly the Saviour of the world ("the Christ" being absent in the best authorities, ver. (VerseJohn 4:1; John 4:1) It was strange to her that a Jew should thus humble himself: what would it have been, had she seen in Him Jesus the Son of God? "Master, eat," said they. seize him in order that they might make him King. But as many as received him, to them gave he power [rather, authority, right, or title] to become children of God."
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