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Why does Jesus call God his Father if he is an eternal idea, a manifestation, or simply God in the Flesh? I’m confused are you?

In Apologetics on November 30, 2013 at 6:23 am

trinity ring

John 16:1 “I have said all these things to you to keep you from falling away.
Joh 16:2 They will put you out of the synagogues. Indeed, the hour is coming when whoever kills you will think he is offering service to God.
Joh 16:3 And they will do these things because they have not known the Father, nor me.

Jesus is teaching the disciples of their future and giving instruction regarding their fate. Then he proclaims his Sonship in referring to God as his father. Then he closes the statement with his distinction “nor me” in this distinction we see their relationship and roles defined as he teaches us regarding his existence. The disciples had no issue with Jesus calling God his Father and with his Sonship, why is that a problem for us as later believers?

And these things will they do unto you,…. Christ here opens the true spring and source of the furious zeal of the Jews, against the apostles, in putting them out of their synagogues, and taking away their lives; it was pure wilful ignorance of the Father and himself;

because they have not known the Father nor me; though they boasted of their knowledge of God; yet they knew him not as the Father and sender of Christ, at least they would not own him as such: nor Jesus as the true Messiah, and sent of the Father, to redeem and save his people from their sins; and since they neither knew the Father, nor Christ, it is no wonder they did not know, own, and acknowledge, the disciples of Christ, but used them in the ill manner they did; their zeal was not according to knowledge, it was a blind and misguided one: and this is mentioned, not to extenuate or excuse their sin, though it shows they were not out of the reach of mercy, because they, as the apostle says of himself, “did it ignorantly in unbelief”, 1Ti_1:13; but as an argument with the disciples to bear their ill-usage with patience, and to pity them and pray for them.

John Gill Exposition of the Whole Bible.

16:3 The root cause of the hostility is again articulated (cf. 15:22) as a failure on the part of the Jews in “knowing” the Father. But here the failure of knowing Jesus is added to the cause of the persecution.263 Indeed, in the letters to the seven churches of Revelation, John goes far beyond saying that the Jews did not know God. He called the Jewish assemblies synagogues of Satan (Rev 2:9; 3:9). Persecution can draw strong reactions, and it did so in the Johannine community.264
263 Some manuscripts read “do these things to you,” but this addition is probably the result of the influence of 15:21 and is not likely original. Cf. Metzger, Textual Commentary, 246.
264 For a helpful sociological discussion concerning in-groups and out-groups and how they pertain to this section of John, see Malina and Rohrbaugh, Social Science Commentary, 238–40.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 162.

Joh 16:4 But I have said these things to you, that when their hour comes you may remember that I told them to you. “I did not say these things to you from the beginning, because I was with you.
Joh 16:5 But now I am going to him who sent me, and none of you asks me, ‘Where are you going?’

The question still stands where is He going and where is He now? This is the question my Unitarian friends need to deal with in scripture. If Jesus is a divine idea or a simple manifestation where is the Son now, what is He doing and who is coming back? Why would Jesus use this kind of language if he were simply one in person? Worse yet how confusing is it to be sent from some “who” and then Jesus becomes? In the view of the Orthodox Church established 2000 years ago we have one “who “and three “what’s” this distinction is presented throughout the New Testament.

16:3–4. The world will persecute Jesus’ followers because they have not known the Father or Me. They do not recognize the Father at work in the words and deeds of Jesus. The Jewish people, for example, had a certain knowledge of God through the Law, but that knowledge was not a saving knowledge for God said their “hearts go astray and they have not known My ways” (Ps. 95:8–10).
Jesus gave this warning to His disciples about coming persecution in order to strengthen their faith. By recognizing His knowledge of the future they would grow in their confidence in Him. Jesus did not give them this warning before because the world’s hatred was directed against Him. He shielded them with His personal presence, V 2, p 328 but now they would be His body on earth (Eph. 1:22–23).

Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 162.
Edwin A. Blum, “John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 327–328.

Joh 16:6 But because I have said these things to you, sorrow has filled your heart.
Joh 16:7 Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you.
Joh 16:8 And when he comes, he will convict the world concerning sin and righteousness and judgment:
Joh 16:9 concerning sin, because they do not believe in me;
Joh 16:10 concerning righteousness, because I go to the Father, and you will see me no longer;
Joh 16:11 concerning judgment, because the ruler of this world is judged.

Jesus refers to the helper that is coming but he can’t come unless Jesus leaves and returns to the Father. Jesus defines the role of the Holy Spirit regarding a conviction of sin and unbelief. If we let the main things be the plain things and the plain things become the main things Scripture shows us three persons and their roles in this world. Jesus plainly states that he will go to the Father and we will no longer see him. Jesus is going to the Father this would describe a place and a person where Jesus is intending to be. This language is the same language we use, and when I describe I’m going to someone’s place to see them it makes sense only in the context of what I’m about to do. Jesus did not use a metaphor or some hidden meaning in his statement.

4. “But because I have said these things unto you,” He adds, “sorrow hath filled your heart.” He saw, indeed, what effect these words of His were producing in their hearts; for having not yet within them the spiritual consolation, which they were afterwards to have by the Holy Spirit, what they still saw objectively in Christ they were afraid of losing; and because they could have no doubt they were about to lose Him whose announcements were always true, their human feelings were saddened, because their carnal view of Him was to be left a blank. But He knew what was most expedient for them, because that inward sight, wherewith the Holy Spirit was yet to comfort them, was undoubtedly superior; not by bringing a human body into the bodies of those who saw, but by infusing Himself into the hearts of those who believed. And then He adds, “Nevertheless I tell you the truth, it is expedient for you that I go away. For if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you:” as if He had said, It is expedient for you that this form of a servant be taken away from you; as the Word made indeed flesh I dwell among you; but I would not that ye should continue to love me carnally, and, content with such milk, desire to remain infants always. “It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you.” If I withdraw not the tender nutriment wherewith I have nourished you, ye will acquire no keen relish of solid food; if ye adhere in a carnal way to the flesh, ye will not have room for the Spirit. For what is this, “If I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you”? Was it that He could not send Him while located here Himself? Who would venture to say so? Neither was it, that where He was, thence the Other had withdrawn, or that He had so come from the Father as that He did not still abide with the Father. And still further, how could He, even when having His own abode on earth, be unable to send Him, who we know came and remained upon Him at His baptism;1 yea, more, from whom we know that He was never separable? What does it mean, then, “If I go not away, the Comforter will not come unto you;” but that ye cannot receive the Spirit so long as ye continue to know Christ after the flesh? Hence one who had already been made a partaker of the Spirit says, “Though we have known Christ after the flesh, yet now henceforth know we [Him] no more.”2 For now even the very flesh of Christ he did not know in a carnal way, when brought to a spiritual knowledge of the Word that had been made flesh. And such, doubtless, did the good Master wish to intimate, when He said, “If I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you.”
5. But with Christ’s bodily departure, both the Father and the Son, as well as the Holy Spirit, were spiritually present with them. For had Christ departed from them in such a sense that it would be in His place, and not along with Him, that the Holy Spirit would be present in them, what becomes of His promise when He said, “Lo, I am with you alway, even to the end of the world;”3 and, I and the Father “will come unto him, and will make Our abode with him;”4 seeing that He also promised that He would send the Holy Spirit in such a way that He would be with them for ever? In this way it was, on the other hand, that seeing they were yet out of their present carnal or animal condition to become spiritual, with undoubted certainty also were they yet to have in a more comprehensive way both the Father, and the Son, and the Holy Spirit. But in no one are we to believe that the Father is present without the Son and the Holy Spirit, or the Father and the Son without the Holy Spirit, or the Son without the Father and the Holy Spirit, or the Holy Spirit without the Father and the Son, or the Father and the Holy Spirit without the Son; but wherever any one of Them is, there also is the Trinity, one God. But here the Trinity had to be suggested in such a way that, although there was no diversity of essence, yet the personal distinction of each one separately should be presented to notice; where those who have a right understanding can never imagine a separation of natures.
6. But that which follows, “And when He is come, He will convince the world of sin, and of righteousness, and of judgment: of sin, indeed, because they believe not on me; but of righteousness, because I go to the Father, and ye shall see me no more; and of judgment, because the prince of this world is judged” (vers. 8–11); as if it were sin simply not to believe on Christ; and as if it were very righteousness not to see Christ; and as if that were the very judgment, that the prince of this world, that is, the devil, is judged: all this is very obscure, and cannot be included in the present discourse, lest brevity only increase the obscurity; but must rather be deferred till another occasion for such explanation as the Lord may enable us to give.
Augustine of Hippo, “Lectures or Tractates on the Gospel According to St. John,” in A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series: St. Augustin: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies, ed. Philip Schaff, trans. John Gibb and James Innes, vol. 7 (New York: Christian Literature Company, 1888), 367.
1 Chap. 1:32.
2 2 Cor. 5:16.
3 Matt. 28:20.
4 Chap. 14:23.
Augustine of Hippo, “Lectures or Tractates on the Gospel According to St. John,” in A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series: St. Augustin: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies, ed. Philip Schaff, trans. John Gibb and James Innes, vol. 7 (New York: Christian Literature Company, 1888), 367–368.

Joh 16:12 “I still have many things to say to you, but you cannot bear them now.
Joh 16:13 When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.
Joh 16:14 He will glorify me, for he will take what is mine and declare it to you.
Joh 16:15 All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.
Joh 16:16 “A little while, and you will see me no longer; and again a little while, and you will see me.”

When we have the Spirit of truth we have with us as well the Son and the Father. Jesus tells his disciples there is much more for them to learn, and when his promised Spirit comes he will guide them in the truth. Jesus makes clear the role that each of the persons of the Trinity perform, the Spirit glorifies the Son, the Son glorifies the Father, the Father sends the Son and the Spirit. Jesus tells the disciples all that the Father has is his, and he the Father will take what Jesus has the Father will take and declare it to the disciples.

14. He shall glorify me; for he shall receive of mine and show it unto you—Thus the whole design of the Spirit’s office is to glorify Christ—not in His own Person, for this was done by the Father when He exalted Him to His own right hand—but in the view and estimation of men. For this purpose He was to “receive of Christ”—all the truth relating to Christ—“and show it unto them,” or make them to discern it in its own light. The subjective nature of the Spirit’s teaching—the discovery to the souls of men of what is Christ outwardly—is here very clearly expressed; and, at the same time, the vanity of looking for revelations of the Spirit which shall do anything beyond throwing light in the soul upon what Christ Himself is, and taught, and did upon earth.
15. All things that the Father hath are mine—a plainer expression than this of absolute community with the Father in all things cannot be conceived, though the “all things” here have reference to the things of the Kingdom of Grace, which the Spirit was to receive that He might show it to us. We have here a wonderful glimpse into the inner relations of the Godhead.
16. A little while, and ye shall not see me; and again a little while, and ye shall see me, because I go to the Father—The joy of the world at their not seeing Him seems to show that His removal from them by death was what He meant; and in that case, their joy at again seeing Him points to their transport at His reappearance amongst them on His Resurrection, when they could no longer doubt His identity. At the same time the sorrow of the widowed Church in the absence of her Lord in the heavens, and her transport at His personal return, are certainly here expressed.
Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible (Oak Harbor, WA: Logos Research Systems, Inc., 1997), Jn 16:14–16.

Joh 16:17 So some of his disciples said to one another, “What is this that he says to us, ‘A little while, and you will not see me, and again a little while, and you will see me’; and, ‘because I am going to the Father’?”
Joh 16:18 So they were saying, “What does he mean by ‘a little while’? We do not know what he is talking about.”
Joh 16:19 Jesus knew that they wanted to ask him, so he said to them, “Is this what you are asking yourselves, what I meant by saying, ‘A little while and you will not see me, and again a little while and you will see me’?
Joh 16:20 Truly, truly, I say to you, you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will turn into joy.

We have so much to learn of our God, his Son and the Holy Spirit. Holy! Holy! Holy! Art thou Lord, God almighty!

Can a manifestation tell us to “Go Ye?”

In Apologetics on November 28, 2013 at 6:53 am

oh 15:23 Whoever hates me hates my Father also.
Joh 15:24 If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father.
Joh 15:25 But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.’
Joh 15:26 “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.
Joh 15:27 And you also will bear witness, because you have been with me from the beginning.

If God sends the Messiah and gives him a mission then hating the person of Jesus includes hating his Father who sent him. Jesus very plainly make the argument in John 15:24 for both persons when He says they hated both (BOTH, a. Two, considered as distinct from others or by themselves; the one and the other. This word is often placed before the nouns with which it is connected.) the nouns are the Father and Son both is the adjective that describes the distinction of Father and Son.
John 15:24

The works which none other man did – The miracles of Jesus surpassed those of Moses and the prophets:
1. In their number. He healed great multitudes, and no small part of his life was occupied in doing good by miraculous power.
2. In their nature. They involved a greater exertion of power. He healed all forms of disease. He showed that his power was superior to all kinds of pain. He raised Lazarus after he had been four days dead. He probably refers also to the fact that he had performed miracles of a different kind from all the prophets.
3. He did all this by his own power; Moses and the prophets by the invoked power of God. Jesus spake and it was done, showing that he had power of himself to do more than all the ancient prophets had done. It may be added that his miracles were done in a short time. They were constant, rapid, continued, in all places. Wherever he was, he showed that he had this power, and in the short space of three years and a half it is probable that he performed more miracles than are recorded of Moses and Elijah, and all the prophets put together.
Albert Barnes Notes on the Bible

and hated both me and my Father; for their rejection of him as the Messiah, notwithstanding the doctrines he taught, and the miracles he wrought, plainly arose from obstinacy, malice, and inveterate hatred against Christ, and against the Father that sent him.

John Gills Exposition of the Entire Bible

Jesus in verse 25 gives us the hope of the person of the Holy Spirit the promised comforter and helper. When we have the promise of of the Spirit we now not only know the Son but through the Spirit he dwells or lives internally and eternally with us. The Son sends from the Father the Holy Spirit the Godhead in his own words defined. The Father decrees, the Son accomplishes and the Spirit applies. Without this important statement from the Son we would lose the distinction and understanding of the actions within the Godhead spoken plainly by one in the Godhead who is accomplishing that work. This is and has been the understanding of the orthodox church even as the early church was wrestling with the language of the Trinity, the orthodox understanding was the distinctions within the Godhead. If we look closely at the disciples they grasped this, tought this and accepted the unity, diversity and community of the Trinity.

John 15:26
But when the Comforter is come,…. Or advocate, the Spirit of God; who was to be, and has been an advocate for Christ, against the world, and for his people, against all their enemies; and who as he was to reprove, and did reprove the world of sin, righteousness, and judgment, in favour of Christ, so he was to assist his people, and plead their cause, and help them, in vindication of themselves, before the princes of the earth, as he did: and who also was to act, and has acted the part of a “comforter” to them, under all the hatred and violence they have met with from the world; by taking and applying the things of Christ to them; by shedding the love of God in them; by applying the promises of the Gospel to them; by witnessing their adoption, and sealing them up to the day of redemption:

whom I will send unto you from the Father; visibly, as on the day of Pentecost, in cloven tongues as of fire; and invisibly into their hearts, by the secret influence of his light and grace; which mission, as it suggests no inferiority in the spirit, either to the Father or the Son; since the same spirit with the Father, was the sender of Christ; so it is expressive of the equal deity of Christ, and his joint power and authority with the Father:

even the Spirit of truth; who is the true Spirit, truth itself; yea, the true God, with the Father and Son; the Spirit of him who is truth; the dictator of the Scriptures of truth; who leads his people into all truth; and is the Spirit of truth, as he is a witness or testifier of Christ, hereafter promised:

which proceedeth from the Father; Christ is not content to describe him by his work and office, as, an, advocate and comforter, and as the Spirit of truth: and from his mission by him from the Father; all which shows his usefulness and authority; but also from his nature and essence, which is the same with the Father’s; and from his peculiar personal and distinctive character, expressed by his proceeding from the Father; and which is mentioned, as what is distinct from his mission by Christ, from the Father before spoken of; and designs no other, than the eternal, ineffable, and continued act of his procession, from the Father and the Son; in which he partakes of the same nature with them, and which personally distinguishes him from them. The ancient Jews (x) spoke of him just in the same language; “the Spirit of God”, in Gen_1:2; they say is the Holy Spirit, מאלהים דנפיק, “which proceedeth from God”: very pertinently does Christ take notice of this his character here, when he was about to speak of him as his testifier:

he shall testify of me: of his deity and sonship, of his incarnation, of his being the Messiah, of his sufferings and death, of his resurrection and ascension, of his exaltation at the right hand of God, and of his ordination to be the Judge of quick and dead; all which he bore testimony to, by the gifts bestowed upon the apostles, and the great grace that was upon them all; by the signs, wonders, and divers miracles, by which the Gospel of Christ was confirmed; and by the power, influence, and success, which attended the preaching of it every where. Thus he testified of Christ, against the blaspheming Jews, and persecuting Gentiles, to the reproof and confusion of them; and he testified of him to the apostles, and all true believers, to their great joy and comfort, and to the support of them, under all the malice and hatred of the world.

(x) Zohar in Gen. fol. 1. 4.

John Gills Exposition of the Entire Bible

Our responsibility is to bear witness to the same news concerning Jesus Christ! We as believers have the same Holy Spirit as the disciples, we have the same mission to proclaim the risen Christ, and we have the same standing we are his disciples, friend and most of all brother. “Go Ye”

What Kingdom is there for an Eternal idea or manifestation?

In Apologetics on November 18, 2013 at 7:25 am

Mat 19:28 Jesus said to them, “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
Mat 19:29 And everyone who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold and will inherit eternal life.
Mat 19:30 But many who are first will be last, and the last first.

Jesus speaks of a new world where he reigns and the disciples will sit on 12 thrones. If we let the scripture plainly speak Jesus is describing a time in the future where He reigns as a person not a manifestation or eternal idea in the bosom of the Father. He then promises the disciples as role in that future. In Unitarian view this just becomes at best a metaphor or at worst a fabrication designed to mislead his followers. In Trinitarian orthodox understanding the person of the Son shows the purpose given by the Father who will glorify the Son!

Matthew 19:28
And Jesus said unto them,…. To all the disciples whom Peter represented;

verily I say unto you: the thing being something very considerable, and of great moment, Christ uses the asseveration he sometimes does in such cases:

that ye which have followed me. Christ does not deny that they had forsaken all for his sake, nor does he despise it, because it was but little they left, though he does not repeat it; but only takes notice of their following him, which, including their faith in him, their profession of him, and subjection to him, was a much greater action, and of more importance that the other, and therefore is only mentioned, and which our Lord confirms:

in the regeneration. This clause is so placed, that it may be read in connection with the preceding words, and be understood of the disciples following Christ in the regeneration; meaning, not the grace of regeneration, in which they could not be said, with propriety, to follow Christ; and one of them was never a partaker of it: but the new state of things, in the church of God, which was foretold, and is called the time of reformation, or setting all things right, which began upon the sealing up the law, and the prophets, and the ministry of John the Baptist, and of Christ; who both, when they began to preach, declared, that this time, which they call the kingdom of heaven, was at hand, just ushering in. Now the twelve apostles followed Christ herein: they believed, and professed him to be the Messiah; they received, what the Jews called, his new doctrine, and preached it to others; they submitted to the new ordinance of baptism, and followed Christ, and attended him wherever he went, working miracles, preaching the Gospel, and reforming the minds and manners of men. Now this new dispensation is called the regeneration, and which more manifestly took place after our Lord’s resurrection, and ascension, and the pouring down of the Spirit; wherefore the phrase may be connected with the following words,

when the Son of man shall sit in the throne of his glory in the regeneration; not in the resurrection of the dead, or at the last judgment, but in this new state of things, which now began to appear with another face: for the apostles having a new commission to preach the Gospel to all the world; and being endued with power from on high for such service, in a short time went every where preaching the word, with great success. Gentiles were converted, as well as Jews, and both brought into a Gospel church state; the ceremonies of the old law being abolished, were disused; and the ordinances of baptism, and the Lord’s supper, every where practised; old things passed away, and all things became new: agreeably to this the Syriac version renders the phrase, בעלמא חדתא, “in the new world”; and so the Persic. The Arabic reads it, “in the generation”, or “age to come”; which the Jews so often call the world, or age to come, the kingdom of the Messiah, the Gospel dispensation.

When the Son of man shall sit in the throne of his glory, or glorious throne; as he did when he ascended into heaven, and sat down at the right hand of God; and was then exalted as a prince, and made, or declared to be Lord and Christ; and was crowned in human nature, with honour, and glory, and angels, principalities, and powers, made subject to him:

ye also shall sit upon twelve thrones: for though Judas fell from his apostleship, yet Matthias was chosen in his room, and took his place, and made up the number twelve; a metaphorical phrase, setting forth the honour, dignity, and authority of their office and ministry, by which they should be

judging the twelve tribes of Israel; doctrinally and practically; by charging them with the sin of crucifying Christ, condemning them for their unbelief, and rejection of him, denouncing the wrath of God, and the heaviest judgments that should fall upon them, as a nation, for their sin; and by turning from them to the Gentiles, under which judgment they continue to this day. So the doctors among the Jews are represented as sitting and judging others: of “the potters”, in 1Ch_4:23 they say (l),

“these are the disciples of the law, or the lawyers, for whose sake the world is created, דיתבין על דינא “who sit in judgment”, and establish the world; and build, and perfect the ruins of the house of Israel.”

(l) Targuru in 1 Chron. iv. 23.
From John Gill the Exposition of the Whole Bible.

Luk 22:28 “You are those who have stayed with me in my trials,
Luk 22:29 and I assign to you, as my Father assigned to me, a kingdom,
Luk 22:30 that you may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel.

Doctor Luke so plainly writes this passage that would become just a series in the whole account of Christ that we could almost miss it. He is assigning to the disciples a role in the Kingdom to come.
Luke 22:29
And I appoint unto you a kingdom,…. Not a temporal one, but a spiritual one; and either intends that they should have in the government of the church, peculiar to them, as apostles, they being set in the first, and highest place, and office, in the church; and have the keys of the kingdom of heaven, or the Gospel dispensation, and church state, committed to them, whereby they should open the door of faith to men, both to Jews and Gentiles; and have the power of binding and loosing, or of pronouncing things to be lawful or unlawful to be retained and used, and even of remitting sins in a ministerial and declarative way; and not only of rebuking and reproving for sin with authority, but even of inflicting corporeal punishment on delinquents, and that in a very severe way, as in the cases of Ananias and Sapphira, Elymas the sorcerer, the incestuous person at Corinth, and Hymenaeus and Philetus: or the kingdom of grace, which they had in common with all the saints, which lies not in outward things, but in righteousness, peace, and joy, and which can never be moved, or taken away; by virtue of which Christ reigns in the hearts of his people, and they are kings, and priests to God, and have power, as princes, with God and men, and overcome, and reign over their own lusts, and the world and Satan: or that kingdom, and dominion, and greatness of the kingdom, which shall be given to the saints of the Most High, Dan_7:27 in the latter day glory and kingdom state of Christ on earth, when the saints shall reign with him; or the kingdom of glory prepared from the foundation of the world; a gift of our heavenly Father’s, which the saints are called unto, made meet for, and have a right unto, in Christ, and are heirs of, and into which he will introduce them at the last day: and indeed, all these senses may be taken into the account of this text:

as my Father hath appointed unto me; a kingdom, not of nature and providence, which he has in right of nature, being of the same essence, and having the same perfections with his Father; and in right of creation, all being made by him; for this is not given, or appointed to him; nor is he accountable for it to any, since he receives it not from any: but his mediatorial kingdom, which is given him, and which he will deliver up the account of to his Father another day; see Dan_7:14 which took place here on earth in the days of his flesh; though it was not of this world, nor came with observation, or with worldly pomp and splendour; and became more visible upon his resurrection from the dead, his exaltation at the right hand of God, the effusion of the Spirit, the great conversions among men, and the destruction of the Jewish nation. This kingdom takes in the whole Gospel dispensation, reaching from the times of Christ being in the flesh, to his second coming; and comprehends all the elect of God, who are a kingdom of priests, or a royal priesthood, in whose hearts Christ reigns by his Spirit, and grace; it includes the whole visible Gospel church state on earth, which is God’s holy hill of Sion, over which he has set Christ, as king, and which he governs by laws of his own enacting, and by governors appointed under him, among whom he will reign; first more spiritually in the latter day, when the Gospel shall be spread all over the world, and the kingdoms of this world shall become the kingdoms of our Lord, and of his Christ; and next personally with all his saints together, for the space of a thousand years; and last of all triumphantly to all eternity, in the ultimate glory and kingdom of his Father.

From John Gill the Exposition of the Whole Bible.

Luk 22:31 “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat,
Luk 22:32 but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.”

If Jesus is all three persons of the Godhead and he is God manifest in the flesh this verse causes a problem. First how was he aware that Stan wanted to sift Peter like wheat? Second if Jesus is just a name or manifestation who is he praying to other than himself? If we make it to be his flesh praying to his holy nature we make Jesus to be a creature in direct violation of his role as creator. If his flesh is separate from his nature he is dead, as no flesh can exist without a nature or essence. Third we make him to be schizophrenic if Jesus is one in person and nature what is the understanding of the scripture, I have prayed for you? Who is he speaking to too?

With God as their Father, Christ as their redeemer, the Holy Spirit as their sanctifier, divine election as their guarantee of security, and the blood of Christ as their atonement for sin, they had every right to be happy however much their “light affliction, which is but for a moment” (2 Corinthians 4:17) might burden them. A child with all his heavenly Father’s resources promised to him—that is how a Christian should regard himself.

“This is a hard saying; who can listen to it?”

In Apologetics, Chrisitian, Christ, Christian, Christianity, Saved, Trinity on November 7, 2013 at 7:37 am

Jesus had a couple of hard sayings in the Gospels, the disciples were facing the loss of their shepherd. One of the most striking statements that Jesus said it is recorded in all of the Gospels is that he will not drink again until the new kingdom of God is at hand. He tells the disciples as the living father has sent me I live. When we participate in the Lord’s supper the final touches the infinite in a solemn act of worship. The taking of the bread and drinking of the why signify our participation in the crucifixion of Jesus. A divine idea or a manifestation or even a mode cannot offer its flesh and blood as a propitiation for sin because it lacks personhood.

Mat 26:29 I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.”

Jesus defines himself with the personal pronoun I, and proclaims this you will not drink of the fruit of the vine until we are in his Father’s kingdom. This statement is repeated in all of the Gospels in almost the exact same words. Jesus has since of himself and a sense of his Father in that they were both distinct yet coexisted together.

Until the day I drink it new with you, in my Father’s kingdom: Mark says, “in the kingdom of God”, Mar_14:25; and Luke, “until the kingdom of God come”, Luk_22:18; and both the Syriac and Persic versions read it here, “in the kingdom of God”; by which is meant, something distinct from the kingdom of the Son, or of the Messiah, which was already come; and appeared more manifestly after the resurrection of Christ, upon his ascension to heaven, and the effusion of the holy Spirit, and the success of the Gospel, both among Jews and Gentiles; and which will be more glorious in the latter day: and when all the elect of God are gathered in, and have been presented to Christ by himself, he will then deliver up the kingdom to the Father, and God shall be all in all; and then the kingdom of the Father will take place here mentioned, and which is no other than the ultimate glory; so called, because it is of the Father’s preparing and giving, and in which he will reign and dwell, and the saints with him, to all eternity; which must not be understood to the exclusion of Christ, for it is called his kingdom also, Luk_22:30, in this state, Christ will drink new wine, not literally, but spiritually understood; and which designs the joys and glories of heaven, the best wine which is reserved to the last: which is sometimes signified by a feast, of which wine is a principal part; by sitting down as at a table, in the kingdom of heaven, with Abraham, Isaac, and Jacob, Mat_8:11, and expressed by “wine”, because of its refreshing and exhilarating nature, in God’s presence is “fulness of joy”; and by “new wine”, because these joys are the most excellent, because they are always new, and never change; they are “pleasures for evermore”: to “drink” hereof, denotes the full enjoyment of them, which Christ, as man and mediator, and his people with him, shall be possessed of; and is different from the superficial “taste of the powers of the world to come”, Heb_6:5, which hypocrites have, and those real prelibations of glory which saints have in this life; there being a difference between drinking and tasting, Mat_27:34, and this will be social; Christ and his true disciples shall be together; and drink this new wine together; or enjoy the same glory and felicity in the highest measure and degree, they are capable of; and which society therein will yield a mutual pleasure to each other, as the words here suggest. The Jews often express the joys of the world to come, by such like figurative phrases: they make mention of, יין דעלמא דאתי, “the wine of the world to come” (g); and of שכר רוחני, “a spiritual drink”, in the last days, which is called the world to come (h): and so they explain (i) after this manner, Isa_64:4. “Neither hath the eye seen, O God”, &c., זה יין, “this is the wine”, which is kept in the grapes from the six days of the creation; of which they often speak in their writings (k).

(f) Maimon. Chametz Umetzah, c. 8. sect. 10. Piske Toseph. Pesach. art. 328. (g) Zohar in Lev. fol. 17. 2. (h) Tzeror Hammor, fol. 3. 4. En Israel, fol. 30. 1. (i) T. Bab. Berncot, fol. 34. 2, & Sanhed. fol. 99. 1. (k) Targum in Cant. viii. 2. Zohar in Gen. fol. 81. 4. Tzeror Hammor, fol. 30. 3.
John Gill Exposition of the Whole Bible

Mat 26:30 And when they had sung a hymn, they went out to the Mount of Olives.
Mat 26:31 Then Jesus said to them, “You will all fall away because of me this night. For it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered.’
Mat 26:32 But after I am raised up, I will go before you to Galilee.”

Luk 22:15 And he said to them, “I have earnestly desired to eat this Passover with you before I suffer.
Luk 22:16 For I tell you I will not eat it until it is fulfilled in the kingdom of God.”
Luk 22:17 And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves.
Luk 22:18 For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.”

Mar 14:25 Truly, I say to you, I will not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God.”
Mar 14:26 And when they had sung a hymn, they went out to the Mount of Olives.
Mar 14:27 And Jesus said to them, “You will all fall away, for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’
Mar 14:28 But after I am raised up, I will go before you to Galilee.”

Joh 6:55 For my flesh is true food, and my blood is true drink.
Joh 6:56 Whoever feeds on my flesh and drinks my blood abides in me, and I in him.
Joh 6:57 As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me.

How would this statement making sense when Jesus says the living Father sent him and he lives because of the Father. The only way we use creatures can feed is if the sacrifice is killed. It Jesus is anything less than a person the only logical conclusion let is that we also kill the Father. Even worse if Jesus is in Aion, eternal idea, manifestation, then what died on the cross rather than who!

John 6:57
As the living Father hath sent me,…. Into the world, to be the Saviour of it; not by local motion, but by assumption of human nature; and not against his will, or as having superiority over him; but by joint consent and agreement: the first person in the Godhead is here styled, “the living Father”; not because he is the Father of spirits, of angels, and the souls of men; and the Father of all men by creation, and of saints by adoption; and the Father, or author of all mercies, spiritual and temporal; but because he is the Father of our Lord Jesus Christ; and this character is peculiar to him: he is indeed the living God, and has life in himself, and is the fountain of life to others; but not in distinction from, and to the exclusion of the Son, or Spirit; but then none but he is the living Father, who ever did, and ever will, live as the Father of Christ:

and I live by the Father; which is to be understood of Christ, not as God, but as Mediator, and as man. As Mediator he was set up by his Father, as the head of life to the elect; and was intrusted by him with a fulness of life for them; and was sent to open the way of life unto them, and bestow it on them. As man, he had his human life from God, and was preserved and upheld in it by him; and he laid it down at his command, and at his death committed his soul or spirit to him; and which was restored unto him, and is continued with him. The Vulgate Latin, and all the Oriental versions, read, “for the Father”, or “because of him”; and may design either that near union and conjunction of Christ with him, by virtue of which they live the same life; or else his living to the glory and honour of his Father, as he did, and does:

so he that eateth me; in a spiritual sense, by faith. The phrase of eating the Messiah was a familiar one, and well known to the Jews; though these Capernaites cavilled at it, and called it an hard saying.

“Says Rab, the Israelites shall “eat” the years of the Messiah: (the gloss on it is, the fulness which the Israelites shall have in those days:) says R. Joseph, it is certainly so; but who shall “eat him?” shall Chellek and Billek (two judges in Sodom) אכלי לה, “eat him?” contrary to the words of R. Hillell, who says, Israel shall have no Messiah, for אכלוהו, “they ate him” in the days of Hezekiah (y);”

that is, they enjoyed him then; for he thought that Hezekiah was the Messiah; but that was the doctor’s mistake. The Messiah now was, and to be enjoyed and eaten by faith in a spiritual sense, and everyone that does so,

even he shall live by me: such have their life from Christ; he is their food, on which they lived; and by him they are continued, upheld, and preserved in their spiritual life, and are by him brought to the life of glory: or they live “for”, or “because of” him, as the above versions render it; they derive their life from him, and because he lives, they live also; and they live to his glory, and will do so to all eternity.

(y) T. Bab. Sanhedrin, fol. 98. 2. & 99. 1.
John Gill Exposition of the Whole Bible

John 6:56-57

One who partakes of Christ enjoys a mutual abiding relationship with Christ. He remains (menei) in Christ, and Christ remains in him. Menō; is one of the most important theological terms in John’s Gospel (cf. comments on Joh_1:38). The Father “remains” in the Son (Joh_14:10), the Spirit “remains” on Jesus (Joh_1:32), and believers “remain” in Jesus and He in them (Joh_6:56; Joh_15:4). The implications of this “remaining” are many. A believer enjoys intimacy with and security in Jesus. Just as He has His life from the Father, so believers have life because of Jesus.
The Bible Knowledge Commentary.

Joh 6:58 This is the bread that came down from heaven, not like the bread the fathers ate, and died. Whoever feeds on this bread will live forever.”
Joh 6:59 Jesus said these things in the synagogue, as he taught at Capernaum.
Joh 6:60 When many of his disciples heard it, they said, “This is a hard saying; who can listen to it?”

This is a hard saying and who can listen? It’s clear that Jesus is focused on the cross getting ready to face the great humiliation and glorious resurrection. Jesus is instructing us through the ages to remember is sacrifice for the glory of the Father and the benefit of the elect. And in the clearest of understanding we see that Jesus has his life in and of the Father but distinct in his existence. Scripture clearly teaches us here that the Father decrees the Son accomplishes in the Spirit applies. From the Father through the Son by the Spirit we have salvation by our triune God, one in essence three in person!

Arriving, Departing, Sending, Going, Giving, Receiving

In Apologetics on November 5, 2013 at 6:34 am

Joh 13:1 Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end.

Jesus is very plain in his language of the Father existing in another place separate from the world and his intention of returning to His place with the Father. Jesus consistently uses Father, Son language and references and speaks of His existence in another place separate from our world. Logic demands, and language confirms His preexistence, existence and resurrection. In our finite understanding of God’s infinite eternal existence the sense we can make of this language is a nature or essence that is shared by three persona or persons. God while not using the term in scripture consistently describes this type of existence throughout the Bible.

That he should depart (hina metabēi). Sub-final use of hina with second aorist active subjunctive of metabainō, old word, to go from one place to another, here (Joh_5:24; 1Jo_3:14) to go from this world (Joh_8:23) back to the Father from whom he had come (Joh_14:12, Joh_14:28; Joh_16:10, Joh_16:28; Joh_17:5).
His own which were in the world (tous idious tous en tōi kosmōi). His own disciples (Joh_17:6, Joh_17:9, Joh_17:11), those left in the world when he goes to the Father, not the Jews as in Joh_1:11. See Act_4:23; 1Ti_5:8 for the idiom. John pictures here the outgoing of Christ’s very heart’s love (chs. John 13-17) towards these men whom he had chosen and whom he loved “unto the end” (eis telos) as in Mat_10:22; Luk_18:15, but here as in 1Th_2:16 rather “to the uttermost.” The culmination of the crisis (“his hour”) naturally drew out the fulness of Christ’s love for them as is shown in these great chapters (John 13-17).
Robertson’s Word Pictures

Joh 13:2 During supper, when the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray him,
Joh 13:3 Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God,

The disciples understood that Jesus and the Father were one yet distinct protecting monotheism and allowing for persons who shared the same essence. John writes that the Father (person) had given all things to Jesus (person) and was from God (past tense) showing his preexistence with God and was returning to that existence that he had known before.

Knowing (eidōs). Repeated from Joh_13:1, accenting the full consciousness of Jesus.
Had given (edōken). So Aleph B L W, aorist active instead of dedōken (perfect active) of didōmi. Cf. Joh_3:31 for a similar statement with en instead of eis. See Mat_11:27 (Luk_10:22) and Mat_28:18 for like claim by Jesus to complete power.
And that he came forth from God, and goeth unto God (kai hoti apo theou exēlthen kai pros ton theon hupagei). See plain statement by Jesus on this point in Joh_16:28. The use of pros ton theon recalls the same words in Joh_1:1. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act.
Robertson’s Word Pictures

Striking Facts: Joh_13:3, Joh_13:4, Joh_13:5, Joh_13:12, Joh_13:16. Jesus “arose” from His place in glory, laid aside the garments of divine majesty. (Php_2:6-7.) Took the form of a “servant” (Php_2:7). Provides “cleansing” (Joh_15:3). Applies the cleansing water (Eph_5:26). “Took His garments” again (Joh_17:5), and is seated. (Heb_10:12.)

Then Jesus washes the feet of the disciples showing how we are to humble ourselves as followers the he closes the scene with this admonition:

Joh 13:17 If you know these things, blessed are you if you do them.
Joh 13:18 I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.’
Joh 13:19 I am telling you this now, before it takes place, that when it does take place you may believe that I am he.
Joh 13:20 Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.”

In the act of receiving Jesus we also receive the Father, I would submit that this illustrates the Triad of the Godhead. If according to the scriptures we receive Jesus in any other understanding other than person this verse in its logical conclusion makes us out to be gods on par or equal to the Father. On the other hand the three oneness of God allows us to remain His children and share in His nature. Distinctions honor God separations kill the creature. If I distinguish between my person and my being I can exist. If I separate my my person from my being I expire.

Luk 10:16 “The one who hears you hears me, and the one who rejects you rejects me, and the one who rejects me rejects him who sent me.”

Luke plainly records one who hears you (person) hears me (Jesus person) and the rejection attributes personhood as well. Then in the same statement rejecting Jesus (person) is also rejecting the One (person) who sent him. Only persons in relationship can send, go, reject and receive. Heavenly ideas and manifestations are in a sub category to person.

He that heareth you, heareth me,…. This is said for the encouragement of the seventy disciples, that though they would be rejected by some, they would be received by others, who would hear them, and embrace their doctrine, as if the Messiah himself had been among them; they looking upon them as representing him: and so Christ himself considers them as ambassadors in his name, and as representing his person, taking what is done to them, as done to himself; See Gill on Mat_10:40.

and he that despiseth you, despiseth me: every degree of contempt cast upon them by words or actions, Christ looked upon as cast on himself, and will resent it another day, and punish for it. The despising of wise men, or doctors, and their disciples or scholars, was accounted with the Jews a very heinous crime, and was severely punished both by excommunication and fines: for thus it is said (h),

“a great iniquity it is to despise the wise men, or to hate them. Jerusalem was not destroyed until the disciples of the wise men were despised in it, as it is said, 2Ch_36:16 “but they mocked the messengers of God, and despised his words, and misused his prophets”: as if he should say, they despised those that taught his words: and thus saith the law, “if ye despise my statutes”; they that teach my statutes ye will despise; and every one that despiseth the wise men, hath no part in the world to come; and lo! this is included in that general rule, “for he hath despised the word of the Lord”. Although he that despiseth the wise men hath no part in the world to come, if witnesses come (and depose) that he hath despised them even in words, he is guilty of excommunication: and the sanhedrim excommunicate him publicly, and fine him a pound of gold in every place, and give it to the wise men: and he that despiseth a wise man by words, even after his (the wise man’s) death, the sanhedrim excommunicate him; and they free him when he returns by repentance: but if the wise man is alive, they do not free him till he pleases.”

And he that despiseth me, despiseth him that sent me: this is said to aggravate the sin of the despisers of Christ’s ministers, and to deter from it; since the contempt does not terminate in them, nor even in Christ, but reaches his Father also. The Ethiopic version adds, “and he that heareth me, heareth him that sent me”: but is not supported by any copy, or any other version.

(h) Maimon. Hilch. Talmud Tora, c. 6. sect. 11, 12.
John Gill’s Exposition of the entire Bible

Luk 10:17 The seventy-two returned with joy, saying, “Lord, even the demons are subject to us in your name!”
Luk 10:18 And he said to them, “I saw Satan fall like lightning from heaven.
Luk 10:19 Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you.
Luk 10:20 Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”

Mat 10:38 And whoever does not take his cross and follow me is not worthy of me.
Mat 10:39 Whoever finds his life will lose it, and whoever loses his life for my sake will find it.
Mat 10:40 “Whoever receives you receives me, and whoever receives me receives him who sent me.

e that receiveth you, receiveth me,…. This is said to comfort the disciples, lest they should conclude from this account of the sorrows, afflictions, and persecutions they were to meet with, that there would be none that would receive them and their message; Christ therefore suggests, that there would be some that would embrace the Gospel preached by them, and receive them kindly into their houses, and entertain them in a very hospitable manner: and, for the encouragement of such persons, who would risk their own goods and lives by so doing, he lets them know, that receiving of his disciples, was interpreted by him, a receiving of himself; and what they did to them, would be taken as kindly, as if done to him personally; and, in like manner, would it be understood and accepted by his Father:

and he that receiveth me, receiveth him that sent me. To which agrees, what the Jews say (p) of the angel, in Exo_23:22 “If thou shalt indeed obey his voice, and do all that I shall speak”: who observe, that it is not written, “that he shall speak”, but “that I shall speak”; intimating, that אם מקבלין א־תאם הימנו כאלו לי א־תאם מקבלים, “if ye receive him, it is all one as if you received me”: and the whole of this accords with a common saying among (q) them, ששלוחו של אדם כמותו, “that a man’s messenger is as himself”. The Jew (r), therefore, has no reason to reproach Christ and his followers as he does, as if it was the sense of these words of Christ, and which the Christians give of them, that Christ and his twelve apostles were but one person.

(p) Shemot Rabba Parash. 32. fol. 135. 3. (q) T. Bab. Baracot, fol. 34. 2. Kiddushin, fol. 41. 2. 42. 1. & 43. 1. Bava Metzia, fol. 96. 1. (r) R. Isaac Chizzuk Emuna, par 2. sect. 14. p. 404.

John Gill’s Exposition of the entire Bible

Matthew has the same language regarding sending and receiving as Luke and John, once again the scripture is consistent in representing persons who Arriving, Departing, Sending, Going, Giving, Receiving.

Jesus is the Yawweh of the Old Testment

In Apologetics on November 3, 2013 at 8:12 am

Joh 12:41 Isaiah said these things because he saw his glory and spoke of him.

12:41. In a vision Isaiah … saw “the Lord Almighty” (lit., “Yahweh of hosts,” or “Yahweh of armies”; Isa. 6:3). John wrote that this glory Isaiah saw was Jesus’ glory. The implication is startling: Jesus is Yahweh! (Cf. John 1:18; 10:30; 20:28; Col. 2:9.) Jesus in His nature is God (but God the Son is distinct in person from God the Father and God the Spirit). Isaiah spoke about Him, for many of Isaiah’s prophecies predicted the coming Messiah, Jesus of Nazareth (e.g., Isa. 4:2; 7:14; 9:6–7; 11:1–5, 10; 32:1; 42:1–4; 49:1–7; 52:13–53:12; 61:1–3). Earlier Jesus had said that Moses wrote about Him (John 5:46)

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), 319.
When he saw his glory – Isa_6:1-10. Isaiah saw the Lord (in Hebrew, יהוה Yahweh) sitting on a throne and surrounded with the seraphim. This is perhaps the only instance in the Bible in which Yahweh is said to have been seen by man, and for this the Jews affirm that Isaiah was put to death. God had said Exo_33:20, “No man shall see me and live;” and as Isaiah affirmed that he had seen Yahweh, the Jews, for that and other reasons, put him to death by sawing him asunder. See Introduction to Isaiah, Section 2. In the prophecy Isaiah is said expressly to have seen Yahweh Joh_12:1; and in Joh_12:5, “Mine eyes have seen the King Yahweh of hosts.” By his glory is meant the manifestation of him – the Shechinah, or visible cloud that was a representation of God, and that rested over the mercy-seat. This was regarded as equivalent to seeing God, and John here expressly applies this to the Lord Jesus Christ; for he is nor affirming that the people did not believe in God, but is assigning the reason why they believed not on Jesus Christ as the Messiah. The whole discourse has respect to the Lord Jesus, and the natural construction of the passage requires us to refer it to him. John affirms that it was the glory of the Messiah that Isaiah saw, and yet Isaiah affirms that it was Yahweh; and from this the inference is irresistible that John regarded Jesus as the Yahweh whom Isaiah saw. The name Yahweh is never, in the Scriptures, applied to a man, or an angel, or to any creature. It is the unique, incommunicable name of God. So great was the reverence of the Jews for that name that they would not even pronounce it. This passage is therefore conclusive proof that Christ is equal with the Father.
Spake of him – Of the Messiah. The connection requires this interpretation.
Albert Barnes “Notes on the Bible”

John in his knowledge of the Messiah as Jesus who is Yahweh of the Old Testament confirms that Jesus is distinct in person shared in essence with the Father. From a Unitarian point of view how would a divine idea or manifestation who only becomes flesh at the incarnation (birth) have any connection to this reference in Isaiah? Because of Isaiah’s insistence this person he saw in the temple was the future spoken of Jesus or Messiah he was sawn in half, to this day the denial and distortion of the Christ is just a strong as it ever was.

Joh 12:42 Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue;
Joh 12:43 for they loved the glory that comes from man more than the glory that comes from God.

This harmonizes with the statement Jesus made to the disciples whoever denies me before men I will deny before the Father. If we are denying the Trinity are we denying the Son? If your God is big enough to create the universe and all that is contained in it why is He limited to a logical fallacy he cannot exist as 3 persons sharing one nature? If we ascribe to Jesus only one nature and one person then His identity statements cannot make sense, as he separating himself from the Father in person yet claiming equality with Him in worship and praise. If the claim that Jesus has two nature’s one human and one divine, why is the concept of the three oneness of God so difficult?

The praise of men – The approval of human beings. It does not appear that they had a living, active faith, but that they were convinced in their understanding that he was the Messiah. They had that kind of faith which is so common among people – a speculative acknowledgment that religion is true, but an acknowledgment which leads to no self-denial, which shrinks from the active duties of piety, and fears man more than God. True faith is active. It overcomes the fear of man; it prompts to self-denying duties, Heb. 11. Nevertheless, it was no unimportant proof that Jesus was the Messiah, that any part of the great council of the Jews were even speculatively convinced of it: and it shows that the evidence could not have been slight when it overcame their prejudices and pride, and constrained them to admit that the lowly and poor man of Nazareth was the long expected Messiah of their nation.
Albert Barnes “Notes on the Bible”

Joh 12:44 And Jesus cried out and said, “Whoever believes in me, believes not in me but in him who sent me.

Jesus makes another distinction between himself and the Father who sent him. Our belief or faith is from another person “him who sent me”. Jesus is not telling people not to believe in Him but that our faith is shared and rests finally on the Father who sent him. Salvation is a work of the Trinity the invitation for the creature to be a part of the unity, community, harmony and diversity of the Godhead.

Jesus cried and said,…. Upon this occasion, on account of the prevailing hardness and unbelief of the Jewish nation, and the non-confession of him by those who did believe him to be the Messiah. He cried with a loud voice, that he might be heard, and his audience left inexcusable; it denotes the concern of his mind, the vehemence of his spirit, and that openness and freedom in which he discharged his ministry, by showing the nature, excellency, and usefulness of believing in him, and the dangerous consequences of unbelief:

he that believeth on me, believeth not on me; which is not to be understood simply and absolutely, for this would be a contradiction in terms: they that believe in Christ, do believe in him, and they do right to believe in him; Christ is the object of faith; he is proposed as such in the Gospel; and it is his Father’s will, and his own advice, that his people should believe in him: but then those that truly believe in him, do not believe in him as a mere man, but as God, as the Son of God; and not as separate from, or to the exclusion of his Father: nor do they believe in him as a new, or another God, but as the one God with the Father, and the Spirit; for he and his Father are one: nor do they believe in him “only”; and so the Arabic version reads; but in God the Father also: nor does their faith rest in him, but it proceeds through him, as the Mediator unto God; see 1Pe_1:21. Besides, he is here to be considered in his office capacity, as being sent of God; and he that believes on him as the sent of God, does not so much believe on him, as on the sender of him, as follows:

but on him that sent me; just as whatever honour or dishonour are done to an ambassador, sent by an earthly king to a foreign court, are not so much done to the ambassador that is sent, as to the king that sends him; for what is done to him, is all one as if it was personally done to his prince: so he that despises Christ, despises him that sent him; and he that receives Christ, receives him that sent him; and he that believes on Christ, believes on him that sent him; see Luk_10:16.

John Gill Exposition of the Entire Bible.

Joh 12:45 And whoever sees me sees him who sent me.

This verse has been so often meligned and twisted to infer in capicity that Jesus and God are one in nature and person and reducing Jesus to a manifestation. The error starts when we forget context because a manifestation does not carry the attributes of a person and a person is distinct from being. Websters defines:

a : the act, process, or an instance of manifesting
b (1) : something that manifests or is manifest (2) : a perceptible, outward, or visible expression
c : one of the forms in which an individual is manifested
d : an occult phenomenon; specifically : materialization
2 : a public demonstration of power and purpose
PERSON, n. per’sn. [L. persona; said to be compounded of per, through or by, and sonus, sound; a Latin word signifying primarily a mask used by actors on the state.]
1. An individual human being consisting of body and soul. We apply the word to living beings only, possessed of a rational nature; the body when dead is not called a person. It is applied alike to a man, woman or child. A person is a thinking intelligent being.
2. A man, woman or child, considered as opposed to things, or distinct from them.
3. A human being, considered with respect to the living body or corporeal existence only.

BE’ING, ppr. [See Be.] Existing in a certain state. Man, being in honor, abideth not. Psa 49.
BE’ING,n. Existence; as, God is the author of our being. In God we live, and move, and have our being. Acts 17.
1. A particular state or condition. [This is hardly a different sense.]
2. A person existing; applied to the human race.
3. An immaterial, intelligent existence, or spirit.
4. An animal; any living creature. Animals are such beings, as are endowed with sensation and spontaneous motion.

Jesus in His own words calls for us to distinguish between Himself, the Father and the Spirit. The Father sends, the Son completes and the Spirit relates. The Father decrees the Son accomplishes and the Spirit applies. When we pray we pray by the Spirit, through the Son to the Father. They are participating in our salvation, sanctification and finally our glorification.

Joh 12:46 I have come into the world as light, so that whoever believes in me may not remain in darkness.
Joh 12:47 If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world.
Joh 12:48 The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day.

Jesus declares his purpose to be the light in a dark world. To be the standard of perfection for humanity and he will judge us as creatures according to that standard. He is the word incarnate (in flesh) and He will be judge on that final day. The Father gave to the Son the right to judge.

And he that seeth me, seeth him that sent me. Not with bodily eyes, for there were many that saw Christ, who never saw the Father: they saw Christ as a mere man, and were offended at the meanness of his outward appearance; they saw nothing divine in him, nor the glory of the Father through him; but with the eyes of the understanding, whoever saw or perceived the glory of Christ in his miracles, saw the glory of God in them also, for the Father that dwelt in him did the works, Joh_2:11, and whoever truly sees Christ with an eye of faith, sees his glory, as the glory of the only begotten of the Father, as the brightness of his Father’s glory, as having the fullness of the Godhead dwelling in him, the same perfections as in the Father; so that he that hath seen the one, hath seen the other also, Joh_14:9.
John Gill Exposition of the Entire Bible.

Joh 12:49 For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak.
Joh 12:50 And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.”

On whose authority does Jesus speak if he a manifestly single deity which is a divine idea that is only alive for the human existence and death?
How can He Jesus claim no authority yet be a manifestation of himself as a One God, One person, one idea?
In the last verses of John, Jesus goes to great length to establish himself as distinct yet joined to God! How does this make sense and how are we to understand this revelation in light of the Unitarian view of God?

12:47–50. Since Jesus is God’s Word (Logos) to people, God spoke decisively and finally in Him (Heb. 1:1–3). The issue is the command of the Father. To obey the Father is to come to eternal life (John 12:50). To reject the Father’s word—which is Jesus’ very word (v. 48; cf. v. 50b; 7:16; 14:10, 24)—is to abide in death. Moses predicted the coming of the great Prophet (One who would speak for God). Moses said, “You must listen to Him” (Deut. 18:15). Condemnation at the last day is the penalty for rejecting the One whom the Father sent (Deut. 18:18–19; John 3:18, 36; 5:24).
The purpose of God’s revelation in Jesus is positive: He came to save, not to judge (12:47; cf. 3:17 and comments on 9:39). But rejection of God’s Revelation inevitably brings a hardening in sin and ultimately God’s judgment.
In speaking of Jewish national unbelief John balanced his theological explanation with Jesus’ serious exhortation to the nation to repent. In the words of Moses, these “are not just idle words for you—they are your life” (Deut. 32:47).
III. Jesus’ Preparation of His Disciples (chaps. 13 – 17)

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), 319.

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