why is john 6:15 the death knell of premillennialismelmo wright dance video

No mere man, nor angel, not the highest, the archangel, but the Son. In the Word was life, and the life was the light of men. (Verse John 1:9) The world therefore surely ought to have known its Maker. What love! Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. "And this is the judgment, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. Alas! (Ver. "He must, increase, but I decrease." by this miracle, they could not doubt of his being able to It was not intended for other beings it was God's free gift to man, to the believer, of course. He will have all honour the Son, even as Himself. 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. When the crowd complains of hunger, the disciples who are mentioned each react in unique ways. and 'Death Knell for John Knox' bottom centre and '3/23' Purchased from Monika Kinley (Grant-in-Aid) 1983 The following . Premillennialism turns Jesus into a failure. Flesh and world are judged morally. Because John declares that the one who does not believe in God's testimony is calling God "a liar." This is crucial to see. 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. 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. for he that could do this, what was it he could not do? Jesus explains: "My meat is to do the will of him that sent me, and to finish his work. Such was Jesus in person, contrasted with all who belong to the earth. This is why premillennial-ism is based on a kind of hermeneutical fundamental of the Christian Faith. (Ver. (ver. As being the omniscient God, who knew their hearts, and the secret thoughts and purposes of them; or, as man, understood by their words and gestures: that they would come and take him by force, and make him a king; that they had "determined", as the Arabic version renders it; or "had it in . Meanwhile, for Christian worship, the hour was coming and in principle come, because He was there; and He who vindicated salvation as of the Jews, proves that it is now for Samaritans, or any who believed on account of His word. Here (John 5:1-47) the first view given of Christ is His person in contrast with the law. For them, Israel, or the world, all is over. 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. Art thou Elias? redeemer, were unworthy of his presence: and also he went away And they which were sent were of the Pharisees. Nobody had gone up to heaven: God had taken more than one; but no one had gone there as of right. But how precious the grace, in presence of their hatred and proud self-complacency! But the chapter does not close without a further contrast. "Whosoever believeth that Jesus is the Christ is born of God." Thus, in His person, as well as in His work, they joined issue. Other names for premillennialists are millenarians and chiliaststaken from the Greek word for thousand (Torrey 1913:145). He bows to, as he explains, the sovereign will of God. The Father and the Son were at work. John 7:6-8) They belonged to the world. Just as distinct and beyond comparison is His testimony who, coming from heaven and above all, testifies what He saw and heard, however it might be rejected. Matthew, Mark, and Luke start, as far as regards the public labours of the Lord, with John cast into prison. 15 Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself. (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. There He supposes His full rejection and 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? (Ver. So it must be now; for God is revealed; and the Father in grace seeks true worshippers (be they Samaritans or Jews) to worship Him. 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. John 7:25-31) He is going where they cannot come, and never guessed (for unbelief thinks of the dispersed among the Greeks of anything rather than of God). Without sign, prodigy, or miracle, in this village of Samaria Jesus was heard, known, confessed as truly the Saviour of the world ("the Christ" being absent in the best authorities, ver. The thrust of Lindsey's book is two-fold: First, it espouses the premillennial theory of Christ's second coming. Indeed, it is the total eclipse, not merely of law and remedial mercies, but even of promised Messianic glory, by everlasting life and resurrection at the last day. God orders matters so that a favoured teacher of men, favoured as none others were in Israel, should come to Jesus by night. The truth is, the design of manifesting His glory governs all; place or people was a matter of no consequence. Nothing less than everlasting life in Christ can deliver: otherwise there remains judgment. 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. 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. (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? He is ever God; He is the Son; He quickens and raises from the dead. From the very first, man, being a sinner, was wholly lost. Why this is so hard for Traditionalists to comprehend is baffling; all they need to do is to follow TRADITION. They had eyes, but they saw not; ears had they, but they heard not, nor did they understand His glory. Pharisaic jealousy had wrought; and Jesus, wearied, sat thus at the fountain of Jacob's well in Sychar. Catalogue entry. Of course it is the revelation of Christ; but here He was simply revealing the sources of this indispensable new birth. Deeper questions demanded solution. "No man hath seen God at any time: the only-begotten Son," etc. John 6:1-15 describes Jesus' feeding thousands of peoplethe fourth of the gospel of John's seven ''signs'' of Christ's divinity. This last is the figure of a truth deeper than incarnation, and clearly means communion with His death. (Ver. he departed again into a mountain, himself For the Father judgeth no man, but hath committed all judgment unto the Son: that all men should honour the Son, even as they honour the Father. (Ver. He wanted nothing; He came to give yea, the very best, so to speak, that God has. Here was One on earth who knew all secrets. For Jesus perceived that they were on the point of coming and carrying Him off to make Him king. California - Do Not Sell My Personal Information. 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. 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. 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. "Ye will not come to me that ye might have life." 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. 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). There is no other way in which the new nature is made good in a soul. This is indispensable; for God is a Spirit, and so it cannot but be. 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. Do any believe on His name? 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. But they learn that it was his divine Physician who had not only healed, but so directed him. 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. The close of the chapter shows us the Lord in Galilee. His was an errand incomparably deeper, more worthy of God, and suitable to One "full of grace and truth." 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. 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. Whosoever denieth the Son hath not the Father; he that acknowledgeth the Son hath the Father also. Verse John 1:29 opens John's testimony to his disciples. reasons of his departure, were to prevent the attempt; to show But He, being God, was manifesting and, on the contrary, maintaining the divine glory here below. It is His person as incarnate first, then in redemption giving His flesh to be eaten and His blood to be drank. encourage them in this undertaking: the mountain Christ went Later He was determined to be Son of God with power by resurrection of the dead. 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. 13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. 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