A death knell is the ringing of a church bell immediately after a death to announce it. Of this we learn nothing, here. Thus in one way or the other all must honour the Son. 14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth . 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. (Ver. They could not deny Him to be man Son of man. 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. It was sabbath-day. John 1:29; John 1:29John 1:34; John 1:34) of John Baptist's testimony here named; the first day (ver. Rev 20:7, 14 states death is thrown into into the lake of fire after the thousand year period. So does his confession: Rabbi, thou art the Son of God: thou art the King of Israel. Still, such is the effect on man under law, that he could not take advantage of an adequate remedy. The Jews wanted to force Christ to be a king like Saul, David or Solomon. John 7. of these men, and particularly the disciples; that they might be It is not merely a Messiah, who comes and offers Himself, as we find in other gospels, with most painstaking diligence, and presented to their responsibility; but here from the outset the question is viewed as closed. 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. 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. Copyright 2023, Bible Study Tools. 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. 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. 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. 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. As the Lamb of God (of the Father it is not said), He has to do with the world. And such was Jesus. 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. The brethren of the Lord Jesus, who could see the astonishing power that was in Him, but whose hearts were carnal, at once discerned that it might be an uncommon good thing for them, as well as for Him, in this world. He acts as such. A person (the bell ringer) would place a leather muffle over half of the bell's clapper. It was no longer a moot-point whether God could trust man; for, indeed, He could not. Matthew, Mark, and Luke start, as far as regards the public labours of the Lord, with John cast into prison. that we may give an answer to them that sent us. None else could do either work: for here we see His great work on earth, and His heavenly power. "In the consistory of Dec. 15, 1958 . (VerseJohn 4:10; John 4:10) Infinite grace! The results for the believer or unbeliever are eternal in good or in evil. He gave them title to take the place of children of God, even to those that believe on His name. The word "premillennial" itself is derived of two components-"pre" signifies before, and "millennium" denotes a period of one thousand years. For this, therefore, the Jews sought the more to kill Him; because He added the greater offence of making Himself equal with God, by saying that God was His own Father. They had no common thoughts, feelings, or ways with the Father and the Son. , , . If He spoke the truth, they were blasphemers. The close of the chapter shows us the Lord in Galilee. forsake the honours and riches of this world, for his sake; and Lastly, closing this part, we have another most remarkable contrast. 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. 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. Read full chapter. 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. It was not that they were better than their neighbours. (Verses John 5:13-16), A graver issue, however, was to be tried; for Jesus answered them, My Father worketh hitherto, and I work. On this basisJohn 7:1-53; John 7:1-53 proceeds. ( ) flesh, and dwelt among us." 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. John 6:15 in all English translations. * He says, One was among them of whom they had no conscious knowledge, "that cometh after me, the thong of whose sandal I am not worthy to loose." 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 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. As the new birth for the kingdom of God, so the cross is absolutely necessary for eternal life. Blessed servant he of an infinitely blessed and blessing Master! (VersesJohn 6:1-21; John 6:1-21). [whose?] Premillennialism turns Jesus into a failure. There was purpose in it. (1-4) A crowd gathers to Jesus near the Sea of Galilee. God never left Himself without witness; He did not even among the Gentiles, surely yet less in Israel. 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. He could have healed the man without the smallest outward act to shock their zeal for the law. 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. 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. This the Lord refuses, and goes up the mountain to pray, His disciples being meanwhile exposed to a storm on the lake, and straining after the desired haven till He rejoins them, when immediately the ship was at the land whither they went. 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. 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. No doubt He must become a man, in order, amongst other reasons, to be a sufferer, and to die. 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. Were the Jews zealously keeping the sabbath? Jesus saw the man, and knowing that he was long thus, prompts the desire of healing, but brings out the despondency of unbelief. Do any believe on His name? Observe, that blessed as the light is, being God's moral nature, truth is more than this, and is introduced by grace. (VersesJohn 3:20-21; John 3:20-21). John 6:15King James Version. 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 allusion to the fig-tree confirms this. 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. He was God. Let them learn, then, that as Son of man (for which nature they despised Him, and denied His essential personal glory) He will judge; and this judgment will be no passing visitation, such as God has accomplished by angels or men in times past. But let them beware how they perverted it. It is not a message or a sign, however significant at the moment, which passes away as soon as heard or seen. No charge could be remoter from the truth. Here there is no John proclaiming Jesus as the One who was about to introduce the kingdom of heaven. Second, it interprets present world political trends as signs of the imminent return of Jesus Christ. Whosoever denieth the Son hath not the Father; he that acknowledgeth the Son hath the Father also. Nathanael's call is just as clearly typical of Israel in the latter day. 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." Mark what, as such, He does declare Him. 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. John 6:1-15 describes Jesus' feeding thousands of peoplethe fourth of the gospel of John's seven ''signs'' of Christ's divinity. Coming after John as to date, He is necessarily preferred before him in dignity; for He was ( ) [not come into being ( )] before Him. 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 is the marked effect on the third day (ver. Nay, "the world knew him not." (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. 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. Starting with only a tiny lunch of bread and . It is not a question of the law, but of hearing Christ's word, and believing Him who sent Christ: he that does so has everlasting life, and shall not come into judgment; but is passed from death unto life. One of the peculiarities of our gospel is, that we see the Lord from time to time (and, indeed, chiefly) in or near Jerusalem. 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. But see the blessed fruit of receiving it. God the Father forms a new family in, by, and for Christ. "He that hath received his testimony hath set to his seal that God is true. How could either light or love rest in a scene of sin, darkness, and misery? "For God sent not his Son into the world to judge the world; but that the world through him might be saved." If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life." His exaltation there is not without notice in the gospel, but exceptionally. (Psalms 132:1-18) Then they wanted to make Him a king. 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. Pharisaic jealousy had wrought; and Jesus, wearied, sat thus at the fountain of Jacob's well in Sychar. (Verse John 3:16), Let it not be passed by, that while the new birth or regeneration is declared to be essential to a part in the kingdom of God, the Lord in urging this intimates that He had not gone beyond the earthly things of that kingdom. 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. John 5. John 5:19-29), It is evident, then, that the Lord presents life in Himself as the true want of man, who was not merely infirm but dead. But it is important we should know how He entered the world. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into judgment; but is passed from death unto life. Now it is that the great question is decided; now it is that a man receives or refuses Christ. And while He does not hide the privilege of the Jews, He nevertheless proclaims that "the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. Verse John 6:15. Flesh and world are judged morally. For Jesus perceived that they were on the point of coming and carrying Him off to make Him king. 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 1:26-27; John 1:26-27) For himself he was not the Christ, but for Jesus he says no more. The disciples of John dispute with a Jew about purification; but John himself renders a bright witness to the glory of the Lord Jesus. Here He is not portrayed as the Son of man who must be lifted up, but as the Son of God who was given. but. Presented by. (Ver. He is ever God; He is the Son; He quickens and raises from the dead. It is here we learn in what condition of His person God was to be revealed and the work done; not what He was in nature, but what He became. 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. John 3:1-36 follows this up. But "as Moses lifted up the serpent in the wilderness, even so must ( ) the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life." Not only man under law has no health, but he has no strength to avail himself of the blessing that God holds out. 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. For the Father loveth the Son, and showeth him all things that himself doeth: and he will show him greater works than these, that ye may marvel. , to snatch suddenly and forcibly (derived from the swoop of the falcon, the ; hence, the Harpies). His was an errand incomparably deeper, more worthy of God, and suitable to One "full of grace and truth." And in this He is sovereign. 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 would have every soul to know assuredly how he stands for eternity as well as now. 1. From the very first, man, being a sinner, was wholly lost. 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. he would not. 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. Such shall live. 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. 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. The man could not tell the Jews the name of his benefactor. The hour was one for faith, or unbelief. 15 Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself. kingdom, in which they might hope for great secular advantages: conjunction with the Lord's Second Coming) (Hebert 2006c:5-6). I do not mean by this all individuals, but creation; for nothing can be more certain, than that those who do not receive the Son of God are so much the worse for having heard the gospel. (Verses John 3:1-6), But the Lord goes farther, and bids Nicodemus not wonder at His insisting on this need. 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. their words and gestures: that they would come and take him by force, and make him a mountain alone". 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. Indeed, He was the great Prophet, as He was the great King, and as He is now the great Priest on high. Alas! Hence, then, we have the Lord Jesus alluding to this fresh necessity, if man was to be blessed according to God. Then, resuming the strain of verse John 1:14, we are told, in verseJohn 1:16; John 1:16, that "of his fulness have all we received." 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. Hence the Son, being in this ineffable nearness of love, has declared not God only, but the Father. None the less did the result of His death proclaim His Deity. 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. 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. 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. Here there could not be more, and He would not give less: even "grace upon grace." 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., It is no question here of every man, but of such as believe. 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. The Lord and the disciples are next seen in the country district, not far, it would seem, from John, who was baptizing as they were. 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. (Verses John 7:3-5) The Lord intimates the impossibility of anticipating the time of God; but then He does it as connected with His own personal glory. 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. Premillennialism turns Jesus into a liar. he departed again into a mountain, himself This brings in the great counterpart truth, that even God present on earth and made flesh is not enough. 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. Notably He is now applying it to the reconciliation of a people, who are also baptized by the Holy Ghost into one body. All is fitly closed by the declaration, that "the Father loveth the Son, and hath given all things into his hand." The effect is thus final, even as His person, witness, and glory are divine. Then (ver. 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. 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. They knew what they worshipped, but not the Father, nor were they "true." Ellicott's Commentary for English Readers. redeemer, were unworthy of his presence: and also he went away 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. 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. (ver. it may be chiefly, that he prayed that God would open the minds Art thou Elias? 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. No such sounds, no such realities were ever heard or known in Israel. 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