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. He acts as such. 29) on which, as it were, Jesus speaks and acts in His grace as here shown on the earth. He reminds them of his previous disclaimer of any place beyond one sent before Jesus. 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. (Ver. 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. Thus solemnly does the meek Lord Jesus unfold these two truths. It is thus strikingly an anticipation of the result in glory. "He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water." This brings in the great counterpart truth, that even God present on earth and made flesh is not enough. Of this we learn nothing, here. - 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. man, and seize him in a violent manner, whether he would or not; The Light, on coming into the world, lightens every man with the fulness of evidence which was in Him, and at once discovers the true state as truly as it will be revealed in the last day when He judges all, as we find it intimated in the gospel afterwards. The Word, in order to accomplish these infinite things, "was made. His exaltation there is not without notice in the gospel, but exceptionally. This is all perfectly true, of course; and we have it elsewhere. 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. 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). He would have every soul to know assuredly how he stands for eternity as well as now. He tells Philip to follow Him. How, indeed, could it be stayed within narrow limits? He is a divine person; His manhood brought no attainder to His rights as God. (Verse John 3:10). It is the revelation of God yea, of the Father and the Son, and not merely the detecter of man. 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. Rev 20:7, 14 states death is thrown into into the lake of fire after the thousand year period. (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? I will answer this question on why I am a Historic Premillennialist in 5 Parts: 1. 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. (Ver. Hence it is that here the Son, according to the grace of God the Father, gives the Holy Ghost eternal life in the power of the Spirit. As mentioned in the Introduction Section, premillennialism was the prevailing view of the Early Church for about the first three centuries, It was worldliness in its worst shape, even to the point of turning the glory of Christ to a present account. All this, however, was abstract, whether as to the nature of the Word or as to the place of the Christian. But the chapter does not close without a further contrast. 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. 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. Canon Law tells us to obey the old law, (Can. If He judges, it is not without full warning. Heavenly things, therefore, could not but be natural to Him, if one may so say. Be they who they may now, as many as receive Him become children of God. No doubt He must become a man, in order, amongst other reasons, to be a sufferer, and to die. 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. John 7:24) They reason and are in utter uncertainty. Nicodemus, not understanding in the least such a want for himself, expresses his wonder, and hears our Lord increasing in the strength of the requirement. This is the marked effect on the third day (ver. Law, means, ordinances, could not meet the need no pool, nor angel nothing but the Son working in grace, the Son quickening. 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 . * The best text omits other expressions, evidently derived from verses John 1:15; John 1:30John 1:30. 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. John 6:15. Further, John attests that he saw the Spirit descending like a dove, and abiding on Him the appointed token that He it is who baptizes with the Holy Ghost even the Son of God. 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. There is no other way in which the new nature is made good in a soul. Nay, therefore it was they, reasoning, denied Him to be God. In John He is One who could be described as Son of man who is in heaven; but He belonged to heaven, because He was divine. For were it not God Himself in the person of Jesus, it had been no glory to God, but a wrong and a rival. 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. It was not so. Scripture is, or may be, before man always. 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. 64). Matthew, Mark, and Luke start, as far as regards the public labours of the Lord, with John cast into prison. 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. Such was the grace that God was displaying in Him, the true and full expresser of His mind. 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. Deeper questions demanded solution. It is no question here of every man, but of such as believe. 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. His was an errand incomparably deeper, more worthy of God, and suitable to One "full of grace and truth." The contrasts are as strong, at least, as the resemblance with the healing of the centurion's servant in Matthew 13:1-58 and Luke 7:1-50, which some ancients and moderns have confounded with this, as they did Mary's anointing of Jesus with the sinful woman's in Luke 7:1-50. Therefore, it seems to me, He adds verse 24. Now it is that the great question is decided; now it is that a man receives or refuses Christ. All rights reserved. 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. This last is the figure of a truth deeper than incarnation, and clearly means communion with His death. A more recent production, advocating the same general theory, is the fictional Left Behindseries. The dreadful truth comes out: the Lord did not trust Himself to them, because He knew all men. for he knew He was the Christ. "The law was given by Moses." Here the Lord introduces the cross. 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. There is the need of another nature, and the only way in which this nature is communicated is by being born of water and the Spirit the employment of the word of God in the quickening energy of the Holy Ghost. 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. Still, such is the effect on man under law, that he could not take advantage of an adequate remedy. and the more manifest from His lips to one who was a real impersonation of sin, misery, blindness, degradation. Grace and truth came by Jesus Christ. 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." 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. Clarke's Commentary. 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. 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." Expressly had He told the man to take up his couch and walk, as well as to rise. John gives us this point of contact with them, though in an incident peculiar to himself. 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. "What is premillennialism?" Premillennialism is the view that Christ's second coming will occur prior to His millennial kingdom, and that . 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. When Jesus therefore perceived. Man might pull Him down destroy Him, as far as man could, and surely to be the basis in God's hand of better blessing; but He was God, and in three days He would raise up this temple. for he that could do this, what was it he could not do? After these things Jesus went over the Sea of Galilee, which is the Sea of Tiberias. 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. But the Spirit would not confine His operations to such bounds, but go out freely like the wind. So we see in the attractive power, afterwards dealing with individual souls. The Lord meets him at once with the strongest assertion of the absolute necessity that a man should be born anew in order to see the kingdom of God. Here the unlimited scene is in view; not Israel, but the world. Catalogue entry. 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. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? some copies add, "and he prayed there"; the Syriac, Ethiopic, and Thus we all not only receive of His fulness, (and what fulness illimitable was there not in Him!) The sacrificial death of Him who is God goes far beyond the thought of Israel. The thrust of Lindsey's book is two-fold: First, it espouses the premillennial theory of Christ's second coming. 12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 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. Persic versions leave out the word "again"; and the latter, Observe: not which was, but "which is." All disciplinary action, every probationary process, disappears. (Ver. Presented by. John, therefore, who had been the honoured witness before of God's call, "the voice," etc., does now by the outpouring of his heart's delight, as well as testimony, turn over, so to say, his disciples to Jesus. It seemed natural: He had fed the poor with bread, and why should not He take His place on the throne? , to snatch suddenly and forcibly (derived from the swoop of the falcon, the ; hence, the Harpies). It was not the time now to demonstrate in public power these coming, yea, then present truths. But there was a man who had been infirm for thirty and eight years. seize him in order that they might make him King. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? Here there could not be more, and He would not give less: even "grace upon grace." Fritzsche, p. 21). Because John declares that the one who does not believe in God's testimony is calling God "a liar." This is crucial to see. Jesus saw the man, and knowing that he was long thus, prompts the desire of healing, but brings out the despondency of unbelief. John 1:17; John 1:17) The law, thus given, was in itself no giver, but an exacter; Jesus, full of grace and truth, gave, instead of requiring or receiving; and He Himself has said, It is more blessed to give than to receive. 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. Alas! He could be declared only by One who was a divine person in the intimacy of the Godhead, yea, was the only-begotten Son in the bosom of the Father. (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. 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. The disciples of John dispute with a Jew about purification; but John himself renders a bright witness to the glory of the Lord Jesus. And they asked him, What then? "For God sent not his Son into the world to judge the world; but that the world through him might be saved." For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. He gave them title to take the place of children of God, even to those that believe on His name. (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. For the Father judgeth no man, but hath committed all judgment unto the Son: that all men should honour the Son, even as they honour the Father. 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. Each had his own; all are harmonious, all perfect, all divine; but not all so many repetitions of the same thing. Under all changes, outwardly, He abode as from eternity the only-begotten Son in the bosom of the Father. (Verses John 6:59-71) What and if they should see Him, who came down and died in this world, ascend up where He was before? And He did accept that place thoroughly, and in all its consequences. But what we learn is, that our Lord (viewed as having entered into heaven as man on the ground of redemption, i.e., ascended, after having passed through death, into glory) from that glory confers meanwhile the Holy Ghost on him that believes, instead of bringing in at once the final feast of gladness for the Jews and the world, as He will do by-and-by when the anti-typical harvest and vintage has been fulfilled. Whosoever denieth the Son hath not the Father; he that acknowledgeth the Son hath the Father also. The law works no deliverance; it puts a man in chains, prison, darkness, and under condemnation; it renders him a patient, or a criminal incompetent to avail himself of the displays of God's goodness. encourage them in this undertaking: the mountain Christ went 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.
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