why is john 6:15 the death knell of premillennialism
(Ver. 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." In Him was life for this scene of death; and it is of faith that it might be by grace. 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. I will answer this question on why I am a Historic Premillennialist in 5 Parts: 1. This was necessary for the kingdom of God; not for some special place of glory, but for any and every part of God's kingdom. Could they, then, reject the Son, and merely miss this infinite blessing of life in Him? For though the Son (that eternal life who was with the Father) was a man, in that very position had the Father given Him to have life in Himself, and to execute judgment also, because He is Son of man. Historically it was the second of three bells rung around death, the first being the passing bell to warn of impending death, and the last was the lych bell or corpse bell, which survives today as the funeral toll . Not only man under law has no health, but he has no strength to avail himself of the blessing that God holds out. John 4:1-54 presents the Lord Jesus outside Jerusalem outside the people of promise among Samaritans, with whom Jews had no intercourse. So in the baptism with the Holy Ghost, who would pretend to such a power? Did the dead (for so men are treated, not as alive under law) did they hear the voice of the Son of God? No doubt there are intervening applications; but such is the ultimate result of His work as the Lamb of God. The addition of "unto him" detracts, to my mind, from the exceeding preciousness of what seems to be, at least, left open. John was not yet cast into prison. "He that believeth on him is not judged: but he that believeth not is judged already, because he hath not believed in the name of the only begotten Son of God." 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. 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. And He did accept that place thoroughly, and in all its consequences. John 6:1-15 describes Jesus' feeding thousands of peoplethe fourth of the gospel of John's seven ''signs'' of Christ's divinity. But as many as received him, to them gave he power [rather, authority, right, or title] to become children of God." He who, living, was received for eternal life, is our meat and drink in dying, and gives us communion with His death. All this clearly goes down to millennial days. How truly it is man under law! (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. John gives us this point of contact with them, though in an incident peculiar to himself. 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. Here there is no John proclaiming Jesus as the One who was about to introduce the kingdom of heaven. To this last the Lord attaches the deepest importance. One must be born again for God's kingdom a Jew for what was promised him, like another. "Whosoever believeth that Jesus is the Christ is born of God." Matthew, Mark, and Luke start, as far as regards the public labours of the Lord, with John cast into prison. 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., We have seen already that thus light was shed on men. A more recent production, advocating the same general theory, is the fictional Left Behindseries. 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. 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 issue of all is, that the will of man is the real cause and spring of enmity. But there was a man who had been infirm for thirty and eight years. 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. His glorious person would have none now in relation to God but members of the family. It was but preliminary, of course; still it was a deep reality, the then present grace in the person of the Son, the Saviour of the world, who filled their once dark hearts with light and joy. 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. These are a test of evangelical authenticity. The Jews, with all their privileges, were strangers here. 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. (VerseJohn 4:1; John 4:1) It was strange to her that a Jew should thus humble himself: what would it have been, had she seen in Him Jesus the Son of God? This is the only miracle recorded in all four of the gospel accounts. 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. Other names for premillennialists are millenarians and chiliaststaken from the Greek word for thousand (Torrey 1913:145). and they might the rather be induced to take such a step, since, 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. infinite truth! Nothing in the slightest degree detracted from His own personal glory, and from the infinitely near relationship which He had had with the Father from all eternity. 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. Christ did not wait till the time was fully come for the old things to pass away, and all to be made new. 05/28/2021 07:55 AM EDT. Beholding Him as He walked, he says, Behold the Lamb of God! Art thou that prophet? 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. it may be chiefly, that he prayed that God would open the minds He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. 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 law was given by Moses, but grace and truth came ( ) by Jesus Christ." He bows to, as he explains, the sovereign will of God. By MELANIE ZANONA. Thus we all not only receive of His fulness, (and what fulness illimitable was there not in Him!) It is the revelation of God yea, of the Father and the Son, and not merely the detecter of man. This language is said of both, but most strongly of the latter. The incarnate Word was here full of grace and truth. The Jan. 6 commission's death knell. And they asked him, What then? Verse 15. of (Ver. He was God. One must be born again. For as the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." 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. It was sabbath-day. 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. The first four chapters of John precede in point of time the notices of His ministry in the other gospels. through "sin." 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. "Master, eat," said they. (Verses John 7:19-23) What judgment could be less righteous? Then (ver. not the Jews only; for, as far as intelligence went, it was little better with the disciples till He rose from the dead. He will have all honour the Son, even as Himself. Such was the grace that God was displaying in Him, the true and full expresser of His mind. John 7:6-8) They belonged to the world. How singularly is the glory of the Lord Jesus thus viewed, as invested with the testimony of God and its crown! This movement was not an unnatural one. and the more manifest from His lips to one who was a real impersonation of sin, misery, blindness, degradation. 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. John 6:15 Context. Of course it is the revelation of Christ; but here He was simply revealing the sources of this indispensable new birth. with a big assist from Olivia Beavers, Sarah Ferris and Marianne LeVine. How striking the omission! He tells Philip to follow Him. (Verses John 3:1-6), But the Lord goes farther, and bids Nicodemus not wonder at His insisting on this need. Nothing is said about the fan in His hand; nothing of His burning up the chaff with unquenchable fire. The Spirit of God uses that word; it is thus invariably in conversion. 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; The result immediately follows. How could either light or love rest in a scene of sin, darkness, and misery? 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. 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. 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. 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. 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. 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. 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. In the Word was life, and the life was the light of men. 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. "But He said to them, I have meat to eat that ye know not of." he might be; and this, too, as the expression of the true and full grace of God in His only-begotten Son given. Both of them were in relation to man on the earth; the one while He was here, the other from above. 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. 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. Nobody had gone up to heaven: God had taken more than one; but no one had gone there as of right. As being the omniscient God, who knew their hearts, and the And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. 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 4:1-6; John 4:1-6) What a picture of rejection and humiliation! (VerseJohn 4:10; John 4:10) Infinite grace! The disciples come; the woman goes into the city, leaving her waterpot, but carrying with her the unspeakable gift of God. Heavenly things are set in evident contradistinction, and link themselves immediately here, as everywhere, with the cross as their correlative. (Verses John 5:1-7), On the other hand, the Lord speaks but the word: "Rise, take up thy couch and walk." 15 Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself. 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. 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. No doubt He must become a man, in order, amongst other reasons, to be a sufferer, and to die. I apprehend the words the Authorised Version gives in italics should disappear. 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." All disciplinary action, every probationary process, disappears. "had it in their mind", as the Persic; to gather about him as one "Destroy this temple, and in three days I will raise it up." 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. 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. So we see in the attractive power, afterwards dealing with individual souls. None else could do either work: for here we see His great work on earth, and His heavenly power. "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." 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. Ringing of the death bells is done slowly and reverently. But the chapter does not close without a further contrast. The death knell is recognizable by its muffled sound. that they had "determined", as the Arabic version renders it; or The Lord, it is true, could and did go farther than the prophets: even if He taught on the same theme, He could speak with conscious divine dignity and knowledge (not merely what was assigned to an instrument or messenger). Nor will the full force of this expression be witnessed till the glorious result of His blood shedding sweep away the last trace of sin in the new heavens and the new earth, wherein dwelleth righteousness. 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. Nathanael's call is just as clearly typical of Israel in the latter day. John 1:19-37; John 1:19-37) It is here presented historically. 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. kingdom, in which they might hope for great secular advantages: Blessed servant he of an infinitely blessed and blessing Master! 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. The answer given by modern premillennial apologists usually suggests that premillennialism was overcome for illegitimate reasons. The distinctiveness of such a testimony to the Saviour's glory need hardly be pointed out. Thus we feed on Him and drink into Him, as man, unto life everlasting life in Him. Neither does the Spirit say exactly as the English Bible says "sons," but children. If He put forth His power, it was not only beyond man's measure, but unequivocally divine, however also the humblest and most dependent of men. First, we must worship, if at all, in spirit and in truth. John 5. Verse John 6:15. He who inspired them to communicate His thoughts of Jesus in the particular line assigned to each, raised up John to impart the highest revelation, and thus complete the circle by the deepest views of the Son of God. This scene throws light on the use of in Matthew 11:12. that his kingdom was not of this world; to teach his followers to 15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. The Word, God (and only begotten Son in the Father's bosom), He was eternally Son of God, too, as born into the world. This is the marked effect on the third day (ver. 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. Proud member The word "premillennial" itself is derived of two components-"pre" signifies before, and "millennium" denotes a period of one thousand years. Thus in one way or the other all must honour the Son. 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! Lastly, closing this part, we have another most remarkable contrast. Observe, it is not (as is often very erroneously said or sung) a question of sins, but of the "sin" of the world. 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. (Verses John 5:17-18). by this miracle, they could not doubt of his being able to His corporeal presence was not necessary; His word was enough. 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." Because John declares that the one who does not believe in God's testimony is calling God "a liar." This is crucial to see. But He, being God, was manifesting and, on the contrary, maintaining the divine glory here below. 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. What can be more evident, or more instructive? It was not that they were better than their neighbours. 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. He is viewed as retaining the same perfect intimacy with the Father, entirely unimpaired by local or any other circumstances He had entered. It was meet that so it should be; for, as a question of right, none could claim; and grace surpasses all expectation or thought of man, most of all of men accustomed to a round of religious ceremonial. 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. 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. 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. 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. Here, "If any man thirst, let him come unto me and drink." It passes over all question of dispensations, until it accomplishes, in all its extent, that purpose for which He thus died. John 6:16. 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