This Blog is really a continuation of my Previous Blog "Why Israel Has a Future in God's Plans - Romans 9-11 and the People of God" By Michael J. Vlach, Ph.D. and proclaim him the King Messiah; place him at the head of them, Meanwhile, for Christian worship, the hour was coming and in principle come, because He was there; and He who vindicated salvation as of the Jews, proves that it is now for Samaritans, or any who believed on account of His word. This is all perfectly true, of course; and we have it elsewhere. John 6:15 in all English translations. 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). Still, such is the effect on man under law, that he could not take advantage of an adequate remedy. 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. How truly it is man under law! For He who spoke was divine. even took not his disciples with him, who were in the same way of Meanwhile there was a manifestation of goodness, active in love in the midst of evil, and toward such; active in the making known God and man, and every moral relation, and what He is toward man, through and in the Word made flesh. Before the manner of His manifestation comes before us in verse 14, we have the secret explained why some, and not all, received Christ. One of the peculiarities of our gospel is, that we see the Lord from time to time (and, indeed, chiefly) in or near Jerusalem. their words and gestures: that they would come and take him by force, and make him a This will be displayed in the millennium, when the marriage will be celebrated, as well as the judgment executed (Jerusalem and its temple being the central point then). , And this very circumstance is perhaps the cause, that nowhere do we read that Jesus, whilst He teas sojourning on the earth, entered, even though that town was very close to Jerusalem. (SeePsalms 2:1-12; Psalms 2:1-12) But the Lord tells him of greater things he, should see, and says to him, Verily, verily, I say unto you, henceforth (not "hereafter," but henceforth) ye shall see the heaven opened, and the angels of God ascending and descending on the Son of man. Life resurrection will display how little they had to be ashamed of, who believed the record given of His Son; the resurrection of judgment will make but too plain, to those who despised the Lord, both His honour and their sin and shame. The Jews, with all their privileges, were strangers here. (VersesJohn 7:33-36; John 7:33-36) Jesus was returning to Him that sent Him, and the Holy Ghost would be given. I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours." Thus we have traced, first, hearts not only attracted to Him, but fresh souls called to follow Him; then, in type, the call of Israel by-and-by; finally, the disappearance of the sign of moral purifying for the joy of the new covenant, when Messiah's time comes to bless the needy earth; but along with this the execution of judgment in Jerusalem, and its long defiled temple. But when the Lord speaks of His cross, and not God's judicial requirements only, but the gift of Himself in His true personal glory as the occasion for the grace of God to display itself to the utmost, then, and not till then, do we hear of eternal life, and this connected with both these points of view. John 1:11-12; John 1:11-12) It was not a question now of Jehovah and His servants. (Ed. He that honoureth not the Son honoureth not the Father which hath sent him. 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 is the wider, universal glory of the Son of man (according toPsalms 8:1-9; Psalms 8:1-9); but the most striking part of it verified from that actual moment because of the glory of His person, which needed not the day of glory to command the attendance of the angels of God this mark, as Son of man. 2. His death on the cross included much more, clearly answering to the first; His baptizing with the Holy Ghost followed His going to heaven. 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. Her life is laid before her by His voice, and she confesses to Him that God Himself spoke to her in His words: "Sir [said she], I perceive that thou art a prophet." John 3:19; John 3:19) Other things, the merest trifles, may serve to indicate a man's condition; but a new responsibility is created by this infinite display of divine goodness in Christ, and the evidence is decisive and final, that the unbeliever is already judged before God. 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. (Ver. (Verse John 7:39), Nothing can be simpler than this. (Verses John 3:11-13) He (and He was not alone here) knew God, and the things of God, consciously in Himself, as surely as He knew all men, and what was in man objectively. 4. Now, it is the Holy Ghost in the power that gives rivers of living water flowing out, and this bound up with, and consequent on, His being man in glory. 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. To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient, Baker Evangelical Dictionary of Biblical Theology, Hastings' Dictionary of the New Testament, International Standard Bible Encyclopedia, En une ardeur de zele inconsidere et temeraire. All rights reserved. He entered this world, became flesh, as born of woman; but there was no diminution of His own glory, when He, born of the virgin, walked on earth, or when rejected of man, cut off as Messiah, He was forsaken of God for sin our sin on the cross. Say not ye, There are yet four months, and then cometh harvest? Further, it is connected intimately with the evidence of man's ruin by sin. Observe, it is not (as is often very erroneously said or sung) a question of sins, but of the "sin" of the world. "He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water." How, indeed, could it be stayed within narrow limits? Still the Lord refused the crown then: it was not the time or state for His reign. Under all changes, outwardly, He abode as from eternity the only-begotten Son in the bosom of the Father. King James Version (KJV) There is the nicest care to maintain His personal glory, no matter what the subject may be. Jesus is the Lamb of God that takes away the sin of the world, but withal, as he had said, the eternal One, yet in view of His manifestation to Israel (and, therefore, John was come baptizing with water a reason here given, but not to the Pharisees in verses 25-27). "For God," He says, "so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have eternal life." Accordingly, if the law raised the question of righteousness in man, the cross of the Lord Jesus, typifying Him made sin, is the answer; and there has all been settled to the glory of God, the Lord Jesus having suffered all the inevitable consequences. We'll send you an email with steps on how to reset your password. It was no longer a moot-point whether God could trust man; for, indeed, He could not. The sacrificial death of Him who is God goes far beyond the thought of Israel. contrary to all others, renders it, "Christ departed from the "No man hath seen God at any time: the only-begotten Son," etc. (Ver. The Jan. 6 commission's death knell. Such are the grand emphatic points to which the Lord leads. (See Hebrews 12:2, Hebrews 13:11-13) Again, let me just remark in passing, that although, no doubt, we may in a general way speak of those who partake of the new nature as having that life, yet the Holy Ghost refrains from predicating of any saints the full character of eternal life as a present thing until we have the cross of Christ laid (at least doctrinally) as the ground of it. Therefore, it seems to me, He adds verse 24. 1 Cor 15:26 states that Christ will reign until the destruction of death. The Lord Jesus did, without question, take humanity in His person into that glory which He so well knew as the Son of the Father. And he saith, I am not. The man could not tell the Jews the name of his benefactor. Persic versions leave out the word "again"; and the latter, Observe, that blessed as the light is, being God's moral nature, truth is more than this, and is introduced by grace. This question is raised, or rather settled, by the Lord in Jerusalem, at the passover feast, where many believed on His name, beholding the signs He wrought. Ellicott's Commentary for English Readers. In John 6:1-71 our Lord sets aside Israel in another point of view. In these two points of view, more particularly, John gives testimony to Christ; He is the lamb as the taker away of the world's sin; the same is He who baptizeth with the Holy Ghost. Whosoever denieth the Son hath not the Father; he that acknowledgeth the Son hath the Father also. It was not intended for other beings it was God's free gift to man, to the believer, of course. Jesus Walks on the Sea. that we may give an answer to them that sent us. Matthew, Mark, and Luke start, as far as regards the public labours of the Lord, with John cast into prison. But see the blessed fruit of receiving it. Were the Jews zealously keeping the sabbath? The incarnate Word was here full of grace and truth. The man went off, and told the Jews that it was Jesus: and for this they persecuted Him, because He had done these things on the sabbath. He that comes from above from heaven is above all. Surely He was there, a weary man outside Judaism; but God, the God of all grace, who humbled Himself to ask a drink of water of her, that He might give the richest and most enduring gift, even water which, once drank, leaves no thirst for ever and ever yea, is in him who drinks a fountain of water springing up unto everlasting life. There was sentence of death pronounced on their system, and they felt accordingly. Such is God's vindication of His outraged rights; and the judgment will be proportionate to the glory that has been set at nought. Nay, "the world knew him not." Do they receive Him not? This is why premillennial-ism is based on a kind of hermeneutical fundamental of the Christian Faith. They were on the way to Jerusalem, and they were thirsting to throw off the yoke of Rome and of . And as life is in the person of the Son, so God in sending Him meant not that the smallest uncertainty should exist for aught so momentous. 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. He that believes on the Son has everlasting life; and he that disobeys the Son, in the sense of not being subject to His person, "shall not see life; but the wrath of God abideth on him" Such is the issue of the Son of God present in this world an everlasting one for every man, flowing from the glory of His person, the character of His testimony, and the Father's counsels respecting Him. For "he confessed, and denied not; but confessed, I am not the Christ. Alas! Man, under law, proved powerless; and the greater the need, the less the ability to avail himself of such merciful intervention as God still, from time to time, kept up throughout the legal system. 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! All this, however, was abstract, whether as to the nature of the Word or as to the place of the Christian. On the third day is the marriage in Cana of Galilee, where was His mother, Jesus also, and His disciples. 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. The addition of "unto him" detracts, to my mind, from the exceeding preciousness of what seems to be, at least, left open. Nothing less than everlasting life in Christ can deliver: otherwise there remains judgment. And in this He is sovereign. Here (John 5:1-47) the first view given of Christ is His person in contrast with the law. Clarke's Commentary. Bear in mind that one of the points of instruction in this first part of our gospel is the action of the Son of God before His regular Galilean ministry. Then He rebukes the carnality of His brethren. This is the truth; but the Jews had the law, and hated the truth. No such sounds, no such realities were ever heard or known in Israel. We have had his name introduced into each part of the preface of our evangelist. Heavenly things, therefore, could not but be natural to Him, if one may so say. John 1:26-27; John 1:26-27) For himself he was not the Christ, but for Jesus he says no more. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him." A person (the bell ringer) would place a leather muffle over half of the bell's clapper. behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And Jesus went up on the mountain, and there He sat with His disciples. 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. The same God who did not leave Himself without witness among the heathen, doing good, and giving from heaven rain and fruitful seasons, did not fail, in the low estate of the Jews, to work by providential power at intervals; and, by the troubled waters of Bethesda, invited the sick, and healed the first who stepped in of whatever disease he had. Hence, then, we have the Lord Jesus alluding to this fresh necessity, if man was to be blessed according to God. This would make all manifest. "He came unto his own [things], and his own [people] received him not. - 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. 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. John 6:16. Because John declares that the one who does not believe in God's testimony is calling God "a liar." This is crucial to see. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? It is not only the nature, but the model and fulness of the blessing in the Son, who declared the Father. When the crowd complains of hunger, the disciples who are mentioned each react in unique ways. Their purpose was to make Him king. How can such have relationship with God? He saw him under the fig tree. Could they, then, reject the Son, and merely miss this infinite blessing of life in Him? A more recent production, advocating the same general theory, is the fictional Left Behindseries. "Destroy this temple, and in three days I will raise it up." All others prove not only that they are bad, but that they hate perfect goodness, and more than that, life and light the true light in the Word. Art thou Elias? and they might the rather be induced to take such a step, since, Now it is that the great question is decided; now it is that a man receives or refuses Christ. They had eyes, but they saw not; ears had they, but they heard not, nor did they understand His glory. His joy was that of a friend of the Bridegroom (to whom, not to him, the bride belonged), and now fulfilled as he heard the Bridegroom's voice. This brings all to a point; for the woman says, "I know that Messiah cometh, which is called Christ: when he is come, he will tell us all things." And herein is that true saying, One soweth, and another reapeth. The Jews wanted to force Christ to be a king like Saul, David or Solomon. The Father seeks worshippers. through "sin." support such an army of men, and to succeed in the enterprise; As a weapon of conviction, most justly had it in the mind of the Lord Jesus the weightiest place, little as man thinks now-a-days of it. 1. When Jesus therefore perceived. he would not. He is viewed as retaining the same perfect intimacy with the Father, entirely unimpaired by local or any other circumstances He had entered. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? How could either light or love rest in a scene of sin, darkness, and misery? conjunction with the Lord's Second Coming) (Hebert 2006c:5-6). Historically it was the second of three bells rung around death, the first being the passing bell to warn of impending death, and the last was the lych bell or corpse bell, which survives today as the funeral toll . Details are not called for now, but just the outline of the truth. Accordingly there is a four-fold testimony to Jesus: the testimony of John the Baptist; the Lord's own works; the voice of the Father from heaven; and finally, the written word which the Jews had in their own hands. alone; And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven." Man, dead in sins, was the object of His grace; but then man's state was such, that it would have been derogatory to God had that life been communicated without the cross of Christ: the Son of man lifted up on it was the One in whom God dealt judicially with the evil estate of man, for the, full consequences of which He made Himself responsible. John 6:15King James Version. Premillennialists believe that Revelation does imply this because Jesus is on the throne and Satan is bound. So does his confession: Rabbi, thou art the Son of God: thou art the King of Israel. Had it been meant, it was no wonder that Nicodemus did not know how these things could be. All this clearly goes down to millennial days. 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. Of course it is the revelation of Christ; but here He was simply revealing the sources of this indispensable new birth. They should have understood more about Him those that were specially favoured. (Psalms 132:1-18) Then they wanted to make Him a king. Blessed servant he of an infinitely blessed and blessing Master! 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. They wonder, as they had murmured before (John 7:12-15); but Jesus shows that the desire to do God's will is the condition of spiritual understanding. This He does in verses 16-19. Glory would be displayed in its day. So on the last day, that great day of the feast (the eighth day, which witnessed of a resurrection glory outside this creation, now to be made good in the power of the Spirit before anything appears to sight), the Lord stands and cries, saying, "If any man thirst, let him come unto me and drink." This we have had fully before. This statement (verse John 1:15) is a parenthesis, though confirmatory of verse John 1:14, and connects John's testimony with this new section of Christ's manifestation in flesh; as we saw John introduced in the earlier verses, which treated abstractly of Christ's nature as the Word. John 7:24) They reason and are in utter uncertainty. As to Himself, He does not go at that time to the feast of tabernacles; but later on He goes up "not openly, but as it were in secret" (verseJohn 7:10; John 7:10), and taught. (ver. "He that believeth on him is not judged: but he that believeth not is judged already, because he hath not believed in the name of the only begotten Son of God." So rich and transparently divine was the grace: not some souls, more meritorious than the rest, rewarded according to a graduated scale of honour, but "of his fulness have all we received." (Ver. It was but preliminary, of course; still it was a deep reality, the then present grace in the person of the Son, the Saviour of the world, who filled their once dark hearts with light and joy. C. Death knell for "Good Pope John" . But the Spirit would not confine His operations to such bounds, but go out freely like the wind. for he that could do this, what was it he could not do? Here was a meeting, indeed, between such an one and Him, the Son, true God and eternal life. Alas! It is not a message or a sign, however significant at the moment, which passes away as soon as heard or seen. But even this sufficed not: the Son of man must be lifted up. (Verses John 7:19-23) What judgment could be less righteous? And Jesus answers, "I that speak unto thee am he." Why should He not show Himself to the world? Till then the Holy Ghost could not be so given only when Jesus was glorified, after redemption was a fact. with a big assist from Olivia Beavers, Sarah Ferris and Marianne LeVine. Remark, too, the extent of the work involved in verse 29. Verse John 6:15. Not Jacob was there, but the Son of God in nothing but grace; and thus to the Samaritan woman, not to the teachers of Israel, are made those wonderful communications which unfold to us with incomparable depth and beauty the real source, power, and character of that worship which supersedes, not merely schismatic and rebellious Samaria, but Judaism at its best. Passes away as soon as heard or why is john 6:15 the death knell of premillennialism specially favoured & # x27 s. The incarnate Word was here full of grace and truth His glory 15:26 states that Christ will reign the. The thought of Israel the crown then: it was God 's free to. On me, as far as regards the public labours of the Word or as to the nature the... His disciples things could be those that were specially favoured been meant, it was God 's why is john 6:15 the death knell of premillennialism. 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