It is now eternal reality, and the name of Jesus Christ is that which puts all things to a final test. 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 the erosion of Tradition began long ago, without their knowledge, as will be shown below. Details are not called for now, but just the outline of the truth. 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. 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. [whose?] As the new birth for the kingdom of God, so the cross is absolutely necessary for eternal life. 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. This is the only miracle recorded in all four of the gospel accounts. Remark, too, the extent of the work involved in verse 29. (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. A greater work was in hand; and this, as the rest of the chapter shows us, not a Messiah lifted up, but the true bread given He who comes down out of heaven, and gives life to the world; a dying, not a reigning, Son of man. 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. Could they, then, reject the Son, and merely miss this infinite blessing of life in Him? "In the consistory of Dec. 15, 1958 . redeemer, were unworthy of his presence: and also he went away he departed again into a mountain, himself First, a new nature is insisted on the Holy Ghost's quickening of each soul who is vitally related to God's kingdom; next, the Spirit of God takes an active part not as source or character only, but acting sovereignly, which opens the way not only for a Jew, but for "every one." Coming after John as to date, He is necessarily preferred before him in dignity; for He was ( ) [not come into being ( )] before Him. 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. John 6:15King James Version. 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. "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." No man hath seen God at any time. - 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. 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. 15 Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself. 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. and the more manifest from His lips to one who was a real impersonation of sin, misery, blindness, degradation. But the chapter does not close without a further contrast. , 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. And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. Nay, "the world knew him not." Whosoever denieth the Son hath not the Father; he that acknowledgeth the Son hath the Father also. For He who spoke was divine. What sayest thou of thyself? (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. Not only is there no healing to be extracted from the law by a sinner, but the law makes more evident the disease, if it does not also aggravate the symptoms. The chapters we have had before us (John 1:1-51; John 2:1-25; John 3:1-36) are thus evidently an introduction: God revealed not in the Word alone, but in the Word made flesh, in the Son who declared the Father; His work, as God's Lamb, for the world, and His power by the Holy Ghost in man; then viewed as the centre of gathering, as the path to follow, and as the object even for the attendance of God's angels, the heaven being opened, and Jesus not the Son of God and King of Israel only, but the Son of man object of God's counsels. For "he confessed, and denied not; but confessed, I am not the Christ. Nothing is said about the fan in His hand; nothing of His burning up the chaff with unquenchable fire. (Verses John 5:17-18). "The law was given by Moses." 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. This language is said of both, but most strongly of the latter. Nor was it yet complete. Do they receive Him not? conjunction with the Lord's Second Coming) (Hebert 2006c:5-6). Alas! No doubt Jesus Himself had the Holy Ghost given to Him, as it was meet that He in all things should have the pre-eminence; but it shows yet more both the personal glory of Christ and the efficacy of His work, that He now gives the same Spirit to those who receive His testimony, and set to their seal that God is true. But how precious the grace, in presence of their hatred and proud self-complacency! Lastly, closing this part, we have another most remarkable contrast. 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? 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. 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. 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. 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. Were the Jews zealously keeping the sabbath? (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. Verse John 6:15. And they which were sent were of the Pharisees. And he saith, I am not. 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. (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. As mentioned in the Introduction Section, premillennialism was the prevailing view of the Early Church for about the first three centuries, 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." 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. 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. First, we must worship, if at all, in spirit and in truth. 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. And worship is viewed both in moral nature and in the joy of communion doubly. (1-4) A crowd gathers to Jesus near the Sea of Galilee. He that honoureth not the Son honoureth not the Father which hath sent him. And he answered, No. Life out of death was wanted by man, such as he is; and this the Father is giving in the Son. that they had "determined", as the Arabic version renders it; or No charge could be remoter from the truth. He reminds them of his previous disclaimer of any place beyond one sent before Jesus. Death knell. It is not only the nature, but the model and fulness of the blessing in the Son, who declared the Father. 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. 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. Jesus saw the man, and knowing that he was long thus, prompts the desire of healing, but brings out the despondency of unbelief.
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