hotrodhell

The followers of Christ recognized his Sonship Diety and Personhood

In Apologetics on September 16, 2013 at 7:59 am

oh 11:3 So the sisters sent to him, saying, “Lord, he whom you love is ill.”
Joh 11:4 But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”
Joh 11:5 Now Jesus loved Martha and her sister and Lazarus.

Jesus states His mission and purpose at the illness of Lazarus death. He makes it clear that not only will God be glorified but the Son of God will be as well. In scripture we are told that God will not share His glory with another, is this in direct conflict with His earlier statements or how would we understand this passage? In a unitarian view how does God share His glory? If God was made manifest in the flesh then what sense do we make of v.4? In his being manifested in the flesh then we would necessarily have a separation of God because v.4 states it is for two glories?

Joh 11:21 Martha said to Jesus, “Lord, if you had been here, my brother would not have died.
Joh 11:22 But even now I know that whatever you ask from God, God will give you.”
Joh 11:23 Jesus said to her, “Your brother will rise again.”

Martha and those close to Jesus had reconciled their monotheism as evidenced by their discussions, trust, faith and requests. Martha acknowledges God as being separate from Jesus yet the same as God. How are we as monotheist to have any understanding of this if God is numerically one? The syntax of the statement plainly shows God in as distinct from Jesus. Martha says that Jesus will request something from God. If God were a manifestation then she simply could have stated was is implied God you can raise Lazarus from the dead. Why is the text confusing? If God is only manifested in the flesh we have an overwhelming and confusing amount of statements separating the Son and the Father. We must make a conclusion something other is taking place. If we are monotheistic and God is God alone, then the idea of sharing His nature while revealing himself in separate persona becomes plainly in view. When we see Jesus followers behaving in that manner what other conclusion is left? They had to reconcile God’s distinctions exisiting somewhere else yet plainly in their presnece. The the confrimation her bother will rise again. This indicates that there is a somewhere else where God exists with those of his Kingdom, while at the same time we exist in time and space here.

oh 11:24 Martha said to him, “I know that he will rise again in the resurrection on the last day.”
Joh 11:25 Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live,
Joh 11:26 and everyone who lives and believes in me shall never die. Do you believe this?”
Joh 11:27 She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.”

John Gill-Exposition of the Entire Bible
Signifying, that he was able of himself to raise men from death to life, without asking it of his Father; and that he could do it now, as well as at the general resurrection; at which time Christ will be the efficient cause of it; and which will display both his omniscience and his omnipotence; as his resurrection is the earnest and pledge, and will be the model and exemplar of it. This is true of Christ, with regard to a spiritual resurrection, from a death of sin, to a life of grace; he is concerned both in the life itself, and in the resurrection to it: he is the meritorious and procuring cause of it; he died for his people, that they, being dead to sin, might live unto God, and unto righteousness: he is the author of it; he says unto them, when dead in sin, live; he speaks life into them: he commands it in them, and by his Spirit breathes into them the breath of spiritual life, and implants the principle of it in their souls; and he supports and maintains it by giving himself to them as the bread of life to feed upon, and by supplying them with grace continually; yea, he himself is their life; he lives in them, and their life is hid with him. It is owing to his resurrection, that they are begotten again to a lively hope, or are quickened, that has a virtual influence upon it; and it is not only the cause, but the exemplar of it. Saints, as they are planted together in the likeness of his death, so in the likeness of his resurrection: to which may be added, that it is his voice in the Gospel, attended with an almighty power, which is the means of quickening them, which they hear, and so live; and it is his image that is stamped upon them; and by his Spirit they are made to live, and to walk in newness of life.
25. Jesus said, I am the resurrection and the life—“The whole power to restore, impart, and maintain life, resides in Me.” (See on Jn 1:4; Jn 5:21). What higher claim to supreme divinity than this grand saying can be conceived?
he that believeth in me, though … dead … shall he live—that is, The believer’s death shall be swallowed up in life, and his life shall never sink into death. As death comes by sin, it is His to dissolve it; and as life flows through His righteousness, it is His to communicate and eternally maintain it (Ro 5:21). The temporary separation of soul and body is here regarded as not even interrupting, much less impairing, the new and everlasting life imparted by Jesus to His believing people.
Believest thou this?—Canst thou take this in?
27. Yea, … I believe that thou art the Christ, the Son of God, &c.—that is, And having such faith in Thee, I can believe all which that comprehends. While she had a glimmering perception that Resurrection, in every sense of the word, belonged to the Messianic office and Sonship of Jesus, she means, by this way of expressing herself, to cover much that she felt her ignorance of—as no doubt belonging to Him.
Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible (Oak Harbor, WA: Logos Research Systems, Inc., 1997).
11:25–26. I am the Resurrection and the Life. This is the fifth of Jesus’ great “I am” revelations. The Resurrection and the Life of the new Age is present right now because Jesus is the Lord of life (1:4). Jesus’ words about life and death are seemingly paradoxical. A believer’s death issues in new life. In fact, the life of a believer is of such a quality that he will never die spiritually. He has eternal life (3:16; 5:24; 10:28), and the end of physical life is only a sleep for his body until the resurrection unto life. At death the spiritual part of a believer, his soul, goes to be with the Lord (cf. 2 Cor. 5:6, 8; Phil. 1:23).
11:27. Martha gave a great confession of faith in Christ. She agreed with Jesus’ exposition about eternal life for those who believe in Him. Then she confessed three things about Jesus. He is (a) the Christ (“Messiah”), (b) the Son of God—which is probably a title of the Messiah (cf. 1:49; Ps. 2:7)—and (c) the One who was to come into the world (lit., “the Coming One”; cf. John 12:13). She believed that Jesus is the Messiah who came to do God’s will, but as yet she had no hint of the coming miracle regarding her brother.
Edwin A. Blum, “John,” ed. J. F. Walvoord and R. B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1985), 314.
John 11:25
I am the resurrection and the life (Ἐγω εἰμι ἡ ἀναστασις και ἡ ζωη [Egō eimi hē anastasis kai hē zōē]). This reply is startling enough. They are not mere doctrines about future events, but present realities in Jesus himself. “The Resurrection is one manifestation of the Life: it is involved in the Life” (Westcott). Note the article with both ἀναστασις [anastasis] and ζωη [zōē]. Jesus had taught the future resurrection often (6:39), but here he means more, even that Lazarus is now alive. Though he die (καν ἀποθανῃ [kan apothanēi]). “Even if he die,” condition (concession) of third class with και ἐαν [kai ean] (καν [kan]) and the second aorist active subjunctive of ἀποθνησκω [apothnēskō] (physical death, he means). Yet shall he live (ζησεται [zēsetai]). Future middle of ζαω [zaō] (spiritual life, of course).
John 11:26
Shall never die (οὐ μη ἀποθανῃ εἰς τον αἰωνα [ou mē apothanēi eis ton aiōna]). Strong double negative οὐ μη [ou mē] with second aorist active subjunctive of ἀποθνησκω [apothnēskō] again (but spiritual death, this time), “shall not die for ever” (eternal death). Believest thou this? (πιστευεις τουτο; [pisteueis touto?]) Sudden test of Martha’s insight and faith with all the subtle turns of thought involved.
John 11:27
Yea, Lord (Ναι, κυριε [Nai, kurie]). Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in Matt. 16:16 because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now. I have believed (πεπιστευκα [pepisteuka]). Perfect active indicative of πιστευω [pisteuō]. It is my settled and firm faith. Peter uses this same tense in 6:69. That thou art the Son of God (ὁτι συ εἰ ὁ Χριστος ὁ υἱος του θεου [hoti su ei ho Christos ho huios tou theou]). The Messiah or the Christ (1:41) was to be also “the Son of God” as the Baptist said he had found Jesus to be (1:34), as Peter confessed on Hermon for the apostles (Matt. 16:16), as Jesus claimed to be (John 11:41) and confessed on oath before Caiaphas that he was (Matt. 26:63f.), and as John stated that it was his purpose to prove in his Gospel (20:31). But no one said it under more trying circumstances than Martha. Even he that cometh into the world (ὁ εἰς τον κοσμον ἐρχομενος [ho eis ton kosmon erchomenos]). No “even” in the Greek. This was a popular way of putting the people’s expectation (6:14; Matt. 11:3). Jesus himself spoke of his coming into the world (9:39; 16:28; 8:37).
A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933).
Joh 11:39 Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, by this time there will be an odor, for he has been dead four days.”
Joh 11:40 Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?”
Joh 11:41 So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me.
Joh 11:42 I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.”
Joh 11:43 When he had said these things, he cried out with a loud voice, “Lazarus, come out.”
Joh 11:44 The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go.”
Joh 11:45 Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him,
Joh 11:46 but some of them went to the Pharisees and told them what Jesus had done.
Joh 11:47 So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs.

Jesus starts praying, why? If he being singulary one and God manifested in the flesh would such a thing be neccessary, since all that is required is to proclaim Lazarus come forth. Why the misdirection, and subtrifuge if God is One in being and person then this has no menaing. But of God is one in being and three in person then the context of this event is not only supernatural but super revealing? How God chooses to reveal Himself in time and sapce.

John 11:40
Said I not unto thee? (Οὐκ εἰπον σοι; [Ouk eipon soi?]). Jesus pointedly reminds Martha of his promise to raise Lazarus (verses 25f.). That if thou believedst (ὁτι ἐαν πιστευσῃς [hoti ean pisteusēis]). Indirect discourse with ἐαν [ean] and the first aorist active subjunctive (condition of third class) retained after the secondary tense εἰπον [eipon]. He had not said this very phrase, ἐαν πιστευσῃς [ean pisteusēis], to Martha, but he did say to her: Πιστευεις τουτο [Pisteueis touto]; (Believest thou this?). He meant to test Martha as to her faith already hinted at (verse 22) on this very point. Jesus had also spoken of increase of faith on the part of the disciples (verse 15). Thou shouldest see the glory of God (ὀψῃ την δοξαν του θεου [opsēi tēn doxan tou theou]). Future middle indicative of the old defective verb ὁραω [horaō] retained in the conclusion of this condition in indirect discourse. Jesus means the glory of God as shown in the resurrection of Lazarus as he had already said to the disciples (verse 4) and as he meant Martha to understand (verse 25) and may in fact have said to her (the report of the conversation is clearly abridged). Hence Bernard’s difficulty in seeing how Martha could understand the words of Jesus about the resurrection of Lazarus here and now seems fanciful and far-fetched.
John 11:41
So they took away the stone (ἠραν οὐν τον λιθον [ēran oun ton lithon]). First aorist active indicative of αἰρω [airō], but without the explanatory gloss of the Textus Receptus “from the place where the dead was laid” (not genuine). I thank thee that thou heardest me (εὐχαριστω σοι ὁτι ἠκουσας μου [eucharistō soi hoti ēkousas mou]). See 6:11 for εὐχαριστεω [eucharisteō]. Clearly Jesus had prayed to the Father concerning the raising of Lazarus. He has the answer before he acts. “No pomp of incantation, no wrestling in prayer even; but simple words of thanksgiving, as if already Lazarus was restored” (Dods). Jesus well knew the issues involved on this occasion. If he failed, his own claims to be the Son of God (the Messiah), would be hopelessly discredited with all. If he succeeded, the rulers would be so embittered as to compass his own death.
John 11:42
And I knew (ἐγω δε ᾐδειν [egō de ēidein]). Past perfect of οἰδα [oida] used as imperfect. This confident knowledge is no new experience with Jesus. It has “always” (παντοτε [pantote]) been so. Which standeth around (τον περιεστωτα [ton periestōta]). Second perfect active (intransitive) articular participle of περιιστημι [periistēmi]. It was a picturesque and perilous scene. That they may believe (ἱνα πιστευσωσιν [hina pisteusōsin]). Purpose clause with ἱνα [hina] and first ingressive aorist active subjunctive of πιστευω [pisteuō], “that they may come to believe.” That thou didst send me (ὁτι συ με ἀπεστειλας [hoti su me apesteilas]). First aorist active indicative of ἀποστελλω [apostellō] and note position of συ με [su me] side by side. This claim Jesus had long ago made (5:36) and had repeatedly urged (10:25, 38). Here was a supreme opportunity and Jesus opens his heart about it.
John 11:43
He cried with a loud voice (φωνῃ μεγαλῃ ἐκραυγασεν [phōnēi megalēi ekraugasen]). First aorist active indicative of κραυγαζω [kraugazō], old and rare word from κραυγη [kraugē] (Matt. 25:6). See Matt. 12:19. Occurs again in John 18:40; 19:6, 12. Only once in the LXX (Ezra 3:13) and with φωνῃ μεγαλῃ [phōnēi megalēi] (either locative or instrumental case makes sense) as here. For this “elevated (great) voice” see also Matt. 24:31; Mark 15:34, 37; Rev. 1:10; 21:3. The loud voice was not for the benefit of Lazarus, but for the sake of the crowd standing around that they might see that Lazarus came forth simultaneously with the command of Jesus. Lazarus, come forth (Λαζαρε, δευρο ἐξω [Lazare, deuro exō]). “Hither out.” No verb, only the two adverbs, δευρο [deuro] here alone in John. Lazarus heard and obeyed the summons.
A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933).

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