he departed again into a mountain, himself Scripture is, or may be, before man always. They had no common thoughts, feelings, or ways with the Father and the Son. In the Word was life, and the life was the light of men. But even this sufficed not: the Son of man must be lifted up. Then a great multitude followed Him, because they saw His signs which He performed on those who were diseased. (Verses John 3:1-6), But the Lord goes farther, and bids Nicodemus not wonder at His insisting on this need. Observe, that blessed as the light is, being God's moral nature, truth is more than this, and is introduced by grace. of these men, and particularly the disciples; that they might be 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. Of course it is the revelation of Christ; but here He was simply revealing the sources of this indispensable new birth. But there was a man who had been infirm for thirty and eight years. It is not a message or a sign, however significant at the moment, which passes away as soon as heard or seen. All rights reserved. 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. The effect is thus final, even as His person, witness, and glory are divine. All is in the character of the Son of man. 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. Still, such is the effect on man under law, that he could not take advantage of an adequate remedy. Two resurrections, one of life, and another of judgment, would be the manifestation of faith and unbelief, or rather, of those who believe, and of those who reject the Son. There He supposes His full rejection and death. A second and wholly new man appears the bread of God, not of man, but for men. 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. Christ here, it will be noticed, is not so much the quickening agent as Son of God (John 5:1-47), but the object of faith as Son of man first incarnate, to be eaten; then dying and giving His flesh to be eaten, and His blood to be drank. 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. A more recent production, advocating the same general theory, is the fictional Left Behindseries. Thus, in His person, as well as in His work, they joined issue. 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. But see the blessed fruit of receiving it. 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. "Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. But the Spirit would not confine His operations to such bounds, but go out freely like the wind. 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. 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. Nathanael's call is just as clearly typical of Israel in the latter day. Here was One on earth who knew all secrets. 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. How withering the words! 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. "But He said to them, I have meat to eat that ye know not of." And so, in fact, it was and is. "Master, eat," said they. In Mark 9:1, Jesus promised that some of the very ones in His presence would not see death until they saw the kingdom come with power. All is fitly closed by the declaration, that "the Father loveth the Son, and hath given all things into his hand." Was this false and blasphemous in their eyes? (Ed. Art thou Elias? 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. 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. How little they conceived of what was then said and done! By MELANIE ZANONA. 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. 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. If His time was not yet come, their time was always ready. He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. Heavenly things, therefore, could not but be natural to Him, if one may so say. secret thoughts and purposes of them; or, as man, understood by (Ver. He wanted nothing; He came to give yea, the very best, so to speak, that God has. "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." Resurrection will be the proof; the two-fold rising of the dead, not one, but two resurrections. Such shall live. Premillennialism turns Jesus into a failure. It would not suit God, if it would suit man, that He, seeing all, should just pronounce on man's corruption, and then forthwith let him off with a bare pardon. They should have understood more about Him those that were specially favoured. 1 Cor 15:26 states that Christ will reign until the destruction of death. 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? "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit." John 7:37) It is not a question of eating the bread of God, or, when Christ died, of eating His flesh and drinking His blood. Nay, therefore it was they, reasoning, denied Him to be God. Further, it is connected intimately with the evidence of man's ruin by sin. 15 Therefore when Jesus perceived that they were about to come and take Him by force to make Him king, He departed again to the mountain by Himself alone. He could, therefore, tell them of heavenly things as readily as of earthly things; but the incredulity about the latter, shown in the wondering ignorance of the new birth as a requisite for God's kingdom, proved it was useless to tell of the former. some copies add, "and he prayed there"; the Syriac, Ethiopic, and The Word, in order to accomplish these infinite things, "was made. For "he confessed, and denied not; but confessed, I am not the Christ. The dreadful truth comes out: the Lord did not trust Himself to them, because He knew all men. but. Presented by. John 1:19-37; John 1:19-37) It is here presented historically. infinite truth! Did they charge Jesus with self-exaltation? One needs no more than to read, as believers, these wonderful expressions of the Holy Ghost, where we cannot but feel that we are on ground wholly different from that of the other gospels. 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. There is but one unfailing test the Son of God God's testimony to Him. 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. So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." Before the manner of His manifestation comes before us in verse 14, we have the secret explained why some, and not all, received Christ. "For God sent not his Son into the world to judge the world; but that the world through him might be saved." John was not yet cast into prison. This is indispensable; for God is a Spirit, and so it cannot but be. 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. Nor could any question be more momentous. 42). How singularly is the glory of the Lord Jesus thus viewed, as invested with the testimony of God and its crown! alone; 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. that his kingdom was not of this world; to teach his followers to (Verses John 1:41-44), On the morrow Jesus begins, directly and indirectly, to call others to follow Himself. Nay, "the world knew him not." On this basisJohn 7:1-53; John 7:1-53 proceeds. Not only man under law has no health, but he has no strength to avail himself of the blessing that God holds out. The one, like the other, contributes to this great end, whether the Son of man necessarily lifted up, or the only begotten Son of God given in His love. For if, on the one side, God has taken care to let us see already the glory of the Son, and the grace of which He was full, on the other side, all shines out the more marvellously when we know how He dealt with a woman of Samaria, sinful and degraded. and proclaim him the King Messiah; place him at the head of them, John 4:1-6; John 4:1-6) What a picture of rejection and humiliation! He could have healed the man without the smallest outward act to shock their zeal for the law. Observe: not which was, but "which is." The result immediately follows. (Ver. "Come, see a man that told me all things that ever I did: is not this the Christ?" Thus former things pass away; the old man is judged, dead, and clean gone. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment." It is not only the nature, but the model and fulness of the blessing in the Son, who declared the Father. They had eyes, but they saw not; ears had they, but they heard not, nor did they understand His glory. John 1:26-27; John 1:26-27) For himself he was not the Christ, but for Jesus he says no more. Such are the grand emphatic points to which the Lord leads. 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." What is there in God more truly divine than grace and truth? Nothing less than everlasting life in Christ can deliver: otherwise there remains judgment. The character is wholly different from the position and glory of Messiah in Israel, according to promise and prophecy. 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. "He came unto his own [things], and his own [people] received him not. God the Father forms a new family in, by, and for Christ. 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. "And this is the judgment, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. Spite of the most express signs, and the manifest finger of God that wrote the ten words on tables of stone, the law sinks into comparative insignificance. John 6:15 in all English translations. At once their malice drops the beneficent power of God in the case, provoked at the fancied wrong done to the seventh day. 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. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him." This He does in verses 16-19. 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. 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 is the marked effect on the third day (ver. Phil 1:6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: Predetermined performance - no will involved. "John bare witness of him, and cried, saying, This is he of whom I spake: He that cometh after me is preferred before me, for he was before me." The results for the believer or unbeliever are eternal in good or in evil. (Verses John 7:40-53). In Him was life for this scene of death; and it is of faith that it might be by grace. In John 6:1-71 our Lord sets aside Israel in another point of view. God never left Himself without witness; He did not even among the Gentiles, surely yet less in Israel. The Jews wanted to force Christ to be a king like Saul, David or Solomon. 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