For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. Then He rebukes the carnality of His brethren. redeemer, were unworthy of his presence: and also he went away some copies add, "and he prayed there"; the Syriac, Ethiopic, and Rev 20:7, 14 states death is thrown into into the lake of fire after the thousand year period. (ver. Ellicott's Commentary for English Readers. Thus former things pass away; the old man is judged, dead, and clean gone. For them, Israel, or the world, all is over. Thus, manifestly, the whole question is terminated at the very starting-point of our gospel; and this is characteristic of John all through: manifestly all is decided. "Master, eat," said they. (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? The rejection of Christ is the contempt of God Himself, in that of which He is most jealous, the honour of the Saviour, His Son. This we have had fully before. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? Thus we have here the other side of the truth: not merely what God is in life and light, in grace and truth, as revealed in Christ coming down to man; but man is now judged in the very root of his nature, and proved to be entirely incapable, in his best state, of seeing or entering the kingdom of God. This movement was not an unnatural one. The Father and the Son were at work. 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. John 7:25-31) He is going where they cannot come, and never guessed (for unbelief thinks of the dispersed among the Greeks of anything rather than of God). (Verses John 7:40-53). These are a test of evangelical authenticity. No doubt He must become a man, in order, amongst other reasons, to be a sufferer, and to die. Life out of death was wanted by man, such as he is; and this the Father is giving in the Son. In a certain sense, the principle of John 4:1-54 was made true in the woman of Samaria, and in others who received Christ then. that we may give an answer to them that sent us. It is the revelation of God yea, of the Father and the Son, and not merely the detecter of man. 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. The addition of "unto him" detracts, to my mind, from the exceeding preciousness of what seems to be, at least, left open. This is indispensable; for God is a Spirit, and so it cannot but be. The Father did not judge, but committed all judgment into the hands of the Son, because He is the Son of man. 29) on which, as it were, Jesus speaks and acts in His grace as here shown on the earth. Hence the Lord, while fully owning the labours of all preceding labourers, has before His eyes the whole boundless expanse of grace, the mighty harvest which His apostles were to reap in due time. This language is said of both, but most strongly of the latter. Here, "If any man thirst, let him come unto me and drink." How striking the omission! It was sabbath-day. As the new birth for the kingdom of God, so the cross is absolutely necessary for eternal life. Because John declares that the one who does not believe in God's testimony is calling God "a liar." This is crucial to see. 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. (Verses John 3:1-6), But the Lord goes farther, and bids Nicodemus not wonder at His insisting on this need. There was sentence of death pronounced on their system, and they felt accordingly. "He must, increase, but I decrease." If anyone's name was not found written in the book of life, that person was thrown into the lake of fire." (Rev 20:11-15) In other words: 1. John gives us this point of contact with them, though in an incident peculiar to himself. If she turned aside to questions of religion, with a mixture of desire to learn what had concerned and perplexed her, and of willingness to escape such a searching of her ways and heart, He did not refrain graciously to vouchsafe the revelation of God, that earthly worship was doomed, that the Father was to be worshipped, not an Unknown. He was God. This, of course, supposes the setting aside of Jerusalem, its people and house, as they now are, and is justified by the great fact of Christ's death and resurrection, which is the key to all, though not yet intelligible even to the disciples. 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." Yet before a miracle, as well as in the working of those which set forth His glory, it is evident that so far from its being a gradual growth, as it were, in His mind, He had, all simple and lowly though He were, the deep, calm, constant consciousness that He was God. (Ver. 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. For if the Son (cast out, we may say, in principle from Judaism) visited Samaria, and deigned to talk with one of the most worthless of that worthless race, it could not be a mere rehearsal of what others did. 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. 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. But even this sufficed not: the Son of man must be lifted up. There He supposes His full rejection and death. Natural birth had nothing to do with this new thing; it was a new nature altogether in those who received Him: "Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Please enter your email address associated with your Salem All-Pass account, then click Continue. And in this He is sovereign. 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. It is evident, that were He not God, it would be an interference with His glory, a place taken inconsistent with His sole authority, no less than it must be also, and for that reason, altogether ruinous to man. This testimony differs from the rest in having a more permanent character. It was impossible that there should not be righteous dealing with human evil against God, in its sources and its streams. 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. So does his confession: Rabbi, thou art the Son of God: thou art the King of Israel. This is the truth; but the Jews had the law, and hated the truth. Catalogue entry. Beholding Him as He walked, he says, Behold the Lamb of God! Nor would the rejected Christ, the Son of man; for if lifted up on the cross, instead of having the throne of David, the result would be not merely earthly blessing for His people according to prophecy, but eternal life for the believer, whoever. At once their malice drops the beneficent power of God in the case, provoked at the fancied wrong done to the seventh day. Jesus saw the man, and knowing that he was long thus, prompts the desire of healing, but brings out the despondency of unbelief. What more glorious proof than that the Holy Ghost is given not a certain defined power or gift, but the Holy Ghost Himself; for God gives not the Spirit by measure! 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. and proclaim him the King Messiah; place him at the head of them, This closes the various aspects of the Lord Jesus, completely blotting out Judaism, viewed as resting in a system of law and ordinances, as looking to a Messiah with present ease, and as hoping for the display of Messianic glory then in the world. Thus we feed on Him and drink into Him, as man, unto life everlasting life in Him. What is there in God more truly divine than grace and truth? man, and seize him in a violent manner, whether he would or not; After this we have, suitably to this gospel, John's connection with the Lord Jesus. He had no need that any should testify of man, for He knew what was in man. So only is man born of God. Heavenly things are set in evident contradistinction, and link themselves immediately here, as everywhere, with the cross as their correlative. to let them know, that those who sought only for a temporal And herein is that true saying, One soweth, and another reapeth. Judgment is the alternative for man: for God it is the resource to make good the glory of the Son, and in that nature, in and for which man blind to his own highest dignity dares to despise Him. He wanted nothing; He came to give yea, the very best, so to speak, that God has. 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. Premillennialism turns Jesus into a failure. Here again, apart from this divine insight, the change or gift of the name marks His glory. "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit." conjunction with the Lord's Second Coming) (Hebert 2006c:5-6). The Jews, then, who could not help, and pitied not their fellow in his long infirmity and disappointment, are scandalized to see him, safe and sound, carrying his couch on that day. Did the dead (for so men are treated, not as alive under law) did they hear the voice of the Son of God? 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. This leads Philip to Nathanael, in whose case, when he comes to Jesus, we see not divine power alone in sounding the souls of men, but over creation. (John 12:48). But there was a man who had been infirm for thirty and eight years. But here it was not God's purpose to record it. They entered not into His words more than His grace, but thought and spoke, like the Samaritan woman, about things of this life. It is His person as incarnate first, then in redemption giving His flesh to be eaten and His blood to be drank. Nay, therefore it was they, reasoning, denied Him to be God. It is not John's business here to call attention to His Messiahship, not even when the Jews sent priests and Levites from Jerusalem to ask, Who art thou? 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 first four chapters of John precede in point of time the notices of His ministry in the other gospels. John 6:15. 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. The sacrificial death of Him who is God goes far beyond the thought of Israel. Fritzsche, p. 21). 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. "had it in their mind", as the Persic; to gather about him as one Hence, then, we have the Lord Jesus alluding to this fresh necessity, if man was to be blessed according to God. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? They had no common thoughts, feelings, or ways with the Father and the Son. 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. 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. In Mark 1:14-15, Jesus told those around Him that the kingdom was as hand. When Jesus therefore perceived. He gave them title to take the place of children of God, even to those that believe on His name. Were the Jews zealously keeping the sabbath? through "sin." Just as in John 4:1-54, so here it is a question of power in the Holy Ghost, and not simply of Christ's person. for he that could do this, what was it he could not do? But as many as received him, to them gave he power [rather, authority, right, or title] to become children of God." We have had his name introduced into each part of the preface of our evangelist. "And this is the judgment, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. What can be conceived more notably standing out in contrast with the governmental system God had set up, and man had known in times past? Now, it is no longer a question of nature, but of relationship; and hence it is not said simply the Word, but the Son, and the Son in the highest possible character, the only-begotten Son, distinguishing Him thus from any other who might, in a subordinate sense, be son of God "the only-begotten Son, which is in the bosom of the Father." Here there is no John proclaiming Jesus as the One who was about to introduce the kingdom of heaven. 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. There is difference of manner for the world and His own ignorance and rejection. It is not simply the new birth such as a saint might, and always must, have had, in order to vital relations with God at any time. to deliver the nation from the Roman yoke, and set up a temporal Her testimony bore the impress of what had penetrated her soul, and would make way for all the rest in due time. Presented by. God does not here condescend to call it His, though, of course, it was His and holy, just, and good, both in itself and in its use, if used lawfully. - 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. Thus in one way or the other all must honour the Son. 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. "Ye will not come to me that ye might have life." Read full chapter. and they might the rather be induced to take such a step, since, Here the unlimited scene is in view; not Israel, but the world. (ver. Thus the Holy Ghost, given by the Son in humiliation (according to God, not acting on law, but according to the gift of grace in the gospel), was fully set forth; but the woman, though interested, and asking, only apprehended a boon for this life to save herself trouble here below. Thus, in His person, as well as in His work, they joined issue. Heavenly things, therefore, could not but be natural to Him, if one may so say. (Ver. 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. (ver. 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. Blessed servant he of an infinitely blessed and blessing Master! 42). and inasmuch as death is the last enemy, the destruction of the remaining powers ("when he shall have destroyed all rule and authority and power") will have to be understood not as a final struggle beginning after the parousia, but as the definite victory of christ that has already begun in his cross and resurrection and exaltation (cf., e.g., None but a divine being could thus deal with the world. (Verses John 7:19-23) What judgment could be less righteous? (Verse John 1:9) The world therefore surely ought to have known its Maker. 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. If a man looks at the Lord Jesus as One who entered the world in a general way, and calls this the incarnation, he will surely stumble over the cross. First, we must worship, if at all, in spirit and in truth. And Jesus answers, "I that speak unto thee am he." The death knell is recognizable by its muffled sound. (Ver. Here, then, we have a remarkable display of that which preceded His Galilean ministry, or public manifestation. Expressly had He told the man to take up his couch and walk, as well as to rise. Thus, as in the former case the Lord's dealing in Galilee was a type of the future, this appears to be significant of His then present path of grace in that despised quarter of the land. This last is the figure of a truth deeper than incarnation, and clearly means communion with His death. Though He could not, would not deny Himself (and He was the Son, and Word, and God), yet had He taken the place of a man, of a servant. Nobody had gone up to heaven: God had taken more than one; but no one had gone there as of right. Still the eternal day alone will show out the full virtue of that which belongs to Jesus as the Lamb of God, who takes away the world's sin. No man hath seen God at any time. 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. (Ver. "Come, see a man that told me all things that ever I did: is not this the Christ?" king; Premillennialism turns Jesus into a liar. "The law was given by Moses, but grace and truth came ( ) by Jesus Christ." It finds, of course, a present application, and links itself with that activity of grace in which God is now sending out the gospel to any sinner and every sinner. Such was Jesus in person, contrasted with all who belong to the earth. 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. 1. Man was judged: another Man was there, the Lord from heaven, soon to stand in resurrection. infinite truth! P07901 Death Knell for John Knox 1972 Etching 18 5/8 19 3/4 (473 500) on paper watermarked 'Arches France' 37 3/8 29 1/2 (955 750) printed by Jack Shirreff, Westbury and published by the artist Inscribed 'John Bellany 72' b.r. 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. The healing of the courtier's son, sick and ready to die, is witness of what the Lord was actually doing among the despised of Israel. Nor was it from any indistinctness in the record, or in him who gave it. (Ver. All this, however, was abstract, whether as to the nature of the Word or as to the place of the Christian. We have now the Word made flesh, called Jesus Christ this person, this complex person, that was manifest in the world; and it is He that brought it all in. Here (John 5:1-47) the first view given of Christ is His person in contrast with the law. The thrust of Lindsey's book is two-fold: First, it espouses the premillennial theory of Christ's second coming. , 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. he departed again into a mountain, himself Nevertheless, the heavenly part is little dwelt on, as John's gospel displays our Lord more as the expression of God revealed on earth, than as Man ascended to heaven, which fell far more to the province of the apostle of the Gentiles. (Verses John 4:31-38). Other names for premillennialists are millenarians and chiliaststaken from the Greek word for thousand (Torrey 1913:145). reasons of his departure, were to prevent the attempt; to show Now it is that the great question is decided; now it is that a man receives or refuses Christ. The distinctiveness of such a testimony to the Saviour's glory need hardly be pointed out. kingdom, in which they might hope for great secular advantages: The Lord Jesus presents Himself as putting an end to all this now for the Christian, though, of course, every word God has promised, as well as threatened, remains to be accomplished in Israel by-and-by; for Scripture cannot be broken; and what the mouth of the Lord has said awaits its fulfilment in its due sphere and season. 2. 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. Indeed, He was the great Prophet, as He was the great King, and as He is now the great Priest on high. It was not intended for other beings it was God's free gift to man, to the believer, of course. All is in the character of the Son of man. The answer given by modern premillennial apologists usually suggests that premillennialism was overcome for illegitimate reasons. 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 close of the chapter shows us the Lord in Galilee. The question really is, whether man would trust God. As being the omniscient God, who knew their hearts, and the secret thoughts and purposes of them; or, as man, understood by their words and gestures: that they would come and take him by force, and make him a king; that they had "determined", as the Arabic version renders it; or "had it in . 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. Such are the grand emphatic points to which the Lord leads. 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. 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why is john 6:15 the death knell of premillennialism