why is john 6:15 the death knell of premillennialism

It is the final setting aside of Judaism then, whose characteristic hope was the display of power and rest in the world. This is the only miracle recorded in all four of the gospel accounts. For Jesus perceived that they were on the point of coming and carrying Him off to make Him king. "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit." (Verse John 1:9) The world therefore surely ought to have known its Maker. For were it not God Himself in the person of Jesus, it had been no glory to God, but a wrong and a rival. So we see in the attractive power, afterwards dealing with individual souls. 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. All is in the character of the Son of man. These are a test of evangelical authenticity. (Verses John 5:17-18). For them, Israel, or the world, all is over. It is thus strikingly an anticipation of the result in glory. Did they charge Jesus with self-exaltation? Observe: not which was, but "which is." How can such have relationship with God? There is but one unfailing test the Son of God God's testimony to Him. for he that could do this, what was it he could not do? 29) on which, as it were, Jesus speaks and acts in His grace as here shown on the earth. Other names for premillennialists are millenarians and chiliaststaken from the Greek word for thousand (Torrey 1913:145). 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. Art thou that prophet? John 7:24) They reason and are in utter uncertainty. So only is man born of God. (ver. 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. Thus it is a kind of transitional fact for a most important part of our gospel, though still introductory. (John 12:48). 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. (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? 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. 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. John 7. There is difference of manner for the world and His own ignorance and rejection. 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. They would fall a prey to Antichrist, and meanwhile are accused of Moses, in whom they trusted, without believing him; else they would have believed Christ, of whom he wrote. 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). What sayest thou of thyself? The sound goes back and forth between a harder chime and a muffled chime. This testimony differs from the rest in having a more permanent character. Without it there is no divine understanding of Christ, or of His word, or of Scripture. 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. 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. If anyone's name was not found written in the book of life, that person was thrown into the lake of fire." (Rev 20:11-15) In other words: 1. Governmental healing even from Him might only end in "some worse thing" coming. Nor was it from any indistinctness in the record, or in him who gave it. Here we see Him accepting, not as fellow-servant, but as Lord, those souls who had been under the training of the predicted messenger of Jehovah that was to prepare His way before, His face. His exaltation there is not without notice in the gospel, but exceptionally. 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. Her life is laid before her by His voice, and she confesses to Him that God Himself spoke to her in His words: "Sir [said she], I perceive that thou art a prophet." Here was a meeting, indeed, between such an one and Him, the Son, true God and eternal life. Please enter your email address associated with your Salem All-Pass account, then click Continue. Matthew, Mark, and Luke start, as far as regards the public labours of the Lord, with John cast into prison. From the very first, man, being a sinner, was wholly lost. 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. 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. Whosoever denieth the Son hath not the Father; he that acknowledgeth the Son hath the Father also. Was this false and blasphemous in their eyes? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven." , to snatch suddenly and forcibly (derived from the swoop of the falcon, the ; hence, the Harpies). (VersesJohn 6:1-21; John 6:1-21). And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. Here the unlimited scene is in view; not Israel, but the world. 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. If His time was not yet come, their time was always ready. of these men, and particularly the disciples; that they might be Could they, then, reject the Son, and merely miss this infinite blessing of life in Him? King James Version (KJV) mountain alone". (Ver. 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. Clarke's Commentary. "My Father worketh hitherto, and I work." The thrust of Lindsey's book is two-fold: First, it espouses the premillennial theory of Christ's second coming. 42). It is not denunciation, but the most solemn sentence in the calmest manner. But the Spirit would not confine His operations to such bounds, but go out freely like the wind. Ringing of the death bells is done slowly and reverently. Resurrection will be the proof; the two-fold rising of the dead, not one, but two resurrections. Verse 15. This closes the various aspects of the Lord Jesus, completely blotting out Judaism, viewed as resting in a system of law and ordinances, as looking to a Messiah with present ease, and as hoping for the display of Messianic glory then in the world. Except one were born of water and of the Spirit, he could not enter the kingdom of God. The Word, in order to accomplish these infinite things, "was made. But as many as received him, to them gave he power [rather, authority, right, or title] to become children of God." On this basisJohn 7:1-53; John 7:1-53 proceeds. After this we have, suitably to this gospel, John's connection with the Lord Jesus. Then He rebukes the carnality of His brethren. 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. It was impossible that there should not be righteous dealing with human evil against God, in its sources and its streams. and the two disciples leave John for Jesus. 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. Here, then, we have a remarkable display of that which preceded His Galilean ministry, or public manifestation. 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. Be they who they may now, as many as receive Him become children of God. 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. So in the baptism with the Holy Ghost, who would pretend to such a power? Nay, "the world knew him not." Observe, that blessed as the light is, being God's moral nature, truth is more than this, and is introduced by grace. How little they conceived of what was then said and done! support such an army of men, and to succeed in the enterprise; Nevertheless, Christ did come to His own things, His proper, peculiar possession; for there were special relationships. thinking about a temporal kingdom, as the people, and might Now, it is the Holy Ghost in the power that gives rivers of living water flowing out, and this bound up with, and consequent on, His being man in glory. This, of course, supposes the setting aside of Jerusalem, its people and house, as they now are, and is justified by the great fact of Christ's death and resurrection, which is the key to all, though not yet intelligible even to the disciples. They were not to wonder then at what He says and does now; for an hour was coming in which all that are in the graves shall hear His voice, and shall come forth; those that have done good to resurrection of life, and those that have done evil to resurrection of judgment. The issue of all is, that the will of man is the real cause and spring of enmity. Alas! (Verses John 5:1-7), On the other hand, the Lord speaks but the word: "Rise, take up thy couch and walk." God is a Spirit: and they that worship him must worship him in spirit and in truth." He acts as such. 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. 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. The refusal of His precious blood will, on the contrary, make their case incomparably worse than that of the heathen who never heard the good news. Thus, manifestly, the whole question is terminated at the very starting-point of our gospel; and this is characteristic of John all through: manifestly all is decided. 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 looking for signs and wonders is rebuked; but mortality is arrested. 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. 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. (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. "He came unto his own [things], and his own [people] received him not. John gives us this point of contact with them, though in an incident peculiar to himself. Then said they unto him, Who art thou? And so, in fact, it was and is. How blessed the contrast with the people's state depicted in this chapter, tossed about by every wind of doctrine, looking to "letters," rulers, and Pharisees, perplexed about the Christ, but without righteous judgment, assurance, or enjoyment! It is our evangelist's way of indicating His Galilean sojourn; and this miracle is the particular subject that John was led by the Holy Ghost to take up. They spoke of the world; the world might hear them. Accordingly, if the law raised the question of righteousness in man, the cross of the Lord Jesus, typifying Him made sin, is the answer; and there has all been settled to the glory of God, the Lord Jesus having suffered all the inevitable consequences. 12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. It is His person as incarnate first, then in redemption giving His flesh to be eaten and His blood to be drank. Just as in John 4:1-54, so here it is a question of power in the Holy Ghost, and not simply of Christ's person. 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. 4. 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. 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. The Father did not judge, but committed all judgment into the hands of the Son, because He is the Son of man. There was sentence of death pronounced on their system, and they felt accordingly. 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. If He judges, it is not without full warning. 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. Thus a despised Christ is not merely a crucified Son of man, and given Son of God, as in John 3:1-36, but Himself a divine giver in communion with the Father, and in the power of the Holy Ghost who is given to the believer, the source of worship, as their God and Father is its object for the worshippers in spirit and truth (though surely not to the exclusion of the Son, Hebrews 1:1-14). 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. 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. 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