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Pastor Scott Markle

Independent Fundamental Baptist
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Pastor Scott Markle last won the day on November 1

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About Pastor Scott Markle

  • Rank
    Abiding in Christ
  • Birthday 08/13/1971

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  • Website URL
    http://www.shepherdingtheflock.com

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  • Gender
    Male
  • Location:
    Melvin, MI
  • Are you IFB?
    Yes

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  • Bio
    My name is Scott Markle, and I have served the Lord my God and Savior in pastoral ministry since 1992. I have served as the pastor of Melvin Baptist Church, a small country church in the Thumb area of Michigan, since 1998. I have been joyfully married to my beloved wife Kerry since 1993; and we have been blessed of the Lord with two sons, Padraic and Westley.

    My life-verses are Philippians 3:8 and John 15:4-5. "Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ." "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine: no more can ye except ye abide in me. I am the vine, ye are the branches. He that abideth in, and I in him, the same bringeth much fruit: for without me ye can do nothing." The burden of my life is to pursue "the excellency of the knowledge of Christ Jesus my Lord" and to walk daily abiding in Christ, and Christ in me.

    Concerning all my ministry, it is the burden of my heart to exalt, not myself, but the name of Jesus Christ and the truth of God's Word. It is my burden that Christ must increase, while I must decrease. Therefore, I maintain the policy that my name, as the author of a book, must remain smaller, while the phrase, "For the Glory of the Lord," must stand larger above it. Thus far the Lord our God has graciously allowed me to self-publish three books and a three booklets, as well as to produce a line of Scripture memory cards, which all can be purchased at my website: www.shepherdingtheflock.com. In addition, I maintain a monthly Bible study blog at that website.

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  1. Have you heard this statement?

    Praise the Lord that some can still learn.
  2. Activity on Online Baptist

    Brother Swathdiver, I understand the frustration with false teaching and false teachers. I know that you and I do not always agree on every point. However, I did try (when time permitted) to contend for the faith against such falseness. I am sorry if I was not able to do so often enough or forcefully enough. Indeed, I also miss some of the past members who were more prolific and ever edifying in their posting.
  3. Activity on Online Baptist

    Lack of time.
  4. Baptism.....

    Maybe I am wrong on this one, but I can only think of one passage wherein the instruction (not the example) to baptize is given -- Matthew 28:18-20. In that passage, ALL of the authority seems clearly to be our Lord's authority. Who then is instructed under our Lord's authority to baptize? The same individuals who are instructed to go and teach the gospel unto all nations. The same individuals who are instructed to teach converts all of the things whatsoever our Lord has commanded us. The same individuals unto whom our Lord promised to be with them unto the end of the world. So then, who ARE those individuals; for they are the very same individuals who are instructed to baptize new converts.
  5. Saved in 3 tenses?

    Well, I shall ever seek to provide whatever help that I can, as time permits.
  6. Saved in 3 tenses?

    As my 22 year old son, who is in Bible college training for the pastorate, said recently in a conversation with me -- Sometimes we miss the beauty (truth and wisdom) of the forest (broader context) for the individual trees (details), yet at other times we miss the beauty (truth and wisdom) of the individual trees (details) for the whole forest (broader context). Furthermore, most individuals tend to lean more in one or the other direction. As you have taken note, you yourself tend to lean more in one of those directions than the other; therefore, you must ever be diligent to consider the other direction whenever you engage in Bible study. As far as advice for Bible study -- I believe strongly in precision of understanding, both precision in the details (grammar) and precision in the flow of thought (context). Be careful not to neglect any part that is precisely communicated, but also be careful not to add any idea that is not precisely revealed. To rightly divide God's Word of truth means to cut a line of understanding that is precisely according to the pattern of revealed truth. Such precise understanding indicates that we should seek not to err unto the right hand OR unto the left. In addition, I would challenge you to find a very trusted Bible student, who is very precise and careful in Bible study, with whom you may discuss your thoughts concerning particular passages of study; for such an individual can help you to see things that you may not have noticed on your own. By the way, I yet intend to continue my response toward the article on John 6:37-40. Having begun, I very much desire to finish.
  7. Saved in 3 tenses?

    Indeed. We must ever remember that the devil's absolutely greatest weapon against humanity, to keep the lost from salvation and to keep the saved from faithfulness, is DECEPTION. Certainly, the devil would not want the casting out of an evil spirit in order that the delivered individual might trust in Christ, as in the cases wherein our Lord Jesus Christ cast out evil spirits. However, the devil would have no problem whatsoever empowering such events if he could use them as a tool of deception, especially if he could use them as a tool to deceive multiple individuals or even multitudes of individuals.
  8. Saved in 3 tenses?

    Sister Rose, Actually, I myself am not aware of any passage wherein our Lord Jesus Christ taught that it is impossible for the power of the devil to cast out an evil spirit. On the other hand, I am aware of a passage wherein our Lord Jesus Christ implied that it would be unwise for the devil to permanently cast out an evil spirit in the manner that our Lord Jesus Christ was doing so. This passage would be Luke 11:17-18 (and the parallel passage of Matthew 12:25-26) -- "But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. If Satan also be divided against himself, how shall his kingdom stand? Because ye say that I cast out devils through Beelzebub." However, through this passage our Lord Jesus Christ also seemed to imply that it is possible for the power of the devil to cast out evil spirits. Furthermore, within the immediate context of Luke 11:17-18, the Lord also revealed that if an evil spirit is cast out of an individual who is not then received as one of the Lord's own, then that evil spirit might return unto that individual with a number of more evil spirits, so that the latter state of that individual would be worse than the former state. This our Lord Jesus Christ indicated in Luke 11:24-26 -- "When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first." Even so, such a case wherein an evil spirit is cast out would not be unprofitable for the devil, but would become more profitable for the devil since he would acquire even greater control over the individual. Indeed, I can also imagine a case wherein the devil would cause an evil spirit to be cast out by one of his own, in order to deceive the "exorcist" or the audience that such was from God, and thereby in order to obtain a greater control of deception over those individuals. However, two points should be clearly understood in the case of Matthew 7:21-23. (1) Those who claimed to have performed the casting out of devils were NEVER the Lord's own people. (2) Their casting out of devils, along with their prophesying and their wonderful works, was classified by our Lord as the working of iniquity. Therefore, we may conclude that by whatever power they performed the casting of out devils, the Lord did NOT approve of it. For me, that leads me to the conclusion that the Lord also did NOT empower it.
  9. Saved in 3 tenses?

    Sister Rose, Concerning Matthew 7:21-23 – “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? And in thy name have cast out devils? And in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” In order to correctly understand our Lord’s teaching in Matthew 7:21-23, I believe that we must understand two important elements of this teaching. 1. First, we must understand the judgement that our Lord pronounces against the given group of this context. It is not significantly important whether our Lord professed His judgment, or confessed His judgment. Rather, it is much more important to understand the actual judgment that He expressed. Even so, this judgment includes three parts: (1) The Confrontation – “I never knew you” (2) The Condemnation – “Depart from me” (3) The Classification – “Ye that work iniquity” The key to understanding our Lord’s judgment is bound up in the word “never.” Herein the Greek word that is translated “never” means just that – “never, not ever at all whatsoever.” As such, our Lord indicated that He never at all whatsoever knew these individuals as His own people. It is not that these individuals possessed eternal salvation at one time, and then somehow lost their salvation. Rather, it is that they NEVER possessed eternal salvation at any time whatsoever at all. It is not that these individuals were the children of God at one time, and then somehow ceased to be the children of God. Rather, it is that they NEVER were the children at any time whatsoever at all. For this very reason the Lord condemned them to depart from Him, such that they could not enter into the kingdom of heaven, but were cast out into the eternal judgment of hell. Indeed, for this very reason the Lord classified them as those who worked sinful iniquity. They may have classified their works as good works, but the Lord classified their works as iniquity and classified them themselves as the workers of iniquity. In no manner whatsoever did the Lord classify them or their works as acceptable in His sight. Indeed, according to Proverbs 21:4, our Lord views even the plowing of the unsaved wicked as sinful iniquity in His sight. 2. Second, we must understand the argument that the given group of this context presented unto the Lord. Now, let us take note that this context is specifically about who will or will not enter into the kingdom of heaven. Furthermore, let us take note that this context is about those who follow a Biblically based religion; for only such would say, “Lord, Lord,” unto the Lord Jesus Christ. Finally, let us take note that this context is about judgment day and about the determination by which individuals shall enter into the kingdom of heaven. Contextually then, the religious individuals of this context present the power of their good works as the foundational evidence by which they should be permitted entrance into the kingdom of heaven. Yet does God’s Holy Word teach us that good works are the true foundation by which individuals may enter into the kingdom of heaven? No, it does NOT. Rather, God’s Holy Word teaches us that the true foundation by which we sinners shall enter into the kingdom of heaven is in being born again and eternally saved by God’s grace through faith in the Lord Jesus Christ. These individuals were not trusting in Christ, but in their own good, religious, powerful works. Thus they were NEVER known by the Lord as His own people. Yet the Lord did not at all deny their performance of these good, religious works; nor did the Lord deny that they employed His very name in the performance of their works. Indeed, they had performed these works and had claimed the name of the Lord while performing them. Yet their works in the Lord’s name did not matter. They were NEVER known by the Lord as His own people because they had NEVER placed their trust wholly and only in Him as Savior. So then, from where did they acquire the power to perform their supernatural works? Since they did not receive that power from the Lord, they could only have received it from the Lord’s great adversary, the devil. Sister Rose, I pray that this answer was of help in answering your questions. If not, please ask any further question that you might concerning the matter.
  10. Saved in 3 tenses?

    In his first main point, the author of the article presented the following: (https://edgarsreflections.wordpress.com/2011/01/03/what-did-jesus-mean-by-“i-will-lose-nothing”-in-john-639/amp/) In the first paragraph of this point, the author made two significantly firm assertions, as follows: (emboldening in the quotes was added by Pastor Scott Markle) (1) "The 'given ones' in the Gospel of John always refer to the JEWISH disciples of Jesus back in his time." (2) "Within the context of the Gospel of John the 'given ones' always refer to the disciples." Then the author of the article focused upon our Lord Jesus Christ's prayer in John 17 in order to support his assertions. I myself have three points of conflict with this presentation: In the first place -- In order to define the phrase, "all that the Father giveth me," in John 6:37, the author of the article focused completely upon John 17. Yet he did not focus upon the immediate context of John 6:35-65 at all. However, it would seem to me that the FIRST place which we should consider in order to define a phrase is the immediate context itself, if there is anything therein to aid our understanding. So then, is there anything in the immediate context of John 6:35-65 to aid us in understanding the meaning for the opening phrase of John 6:37 -- "All that the Father giveth me"? With this phrase of John 6:37 our Lord Jesus Christ spoke concerning the relationship of God the Father toward those who will come unto the Lord Jesus Christ through faith as Savior. In two other verses of the immediate context, our Lord Jesus Christ also spoke concerning this relationship. These two verses are John 6:44-45, wherein our Lord Jesus Christ declared, "No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me." Through each of these three verses individually (John 6:37, John 6:44, and John 6:45), we are taught a sequence of events that lead unto an individual's coming unto Christ. Through John 6:37 we learn: 1. God the Father gives certain individuals unto God the Son, the Lord Jesus Christ. 2. All whom God the Father gives unto God the Son do indeed come unto God the Son. 3. God the Son will in no wise cast out any who come unto Him. Through John 6:44 we learn: 1. God the Father must draw an individual unto God the Son in order for an individual to have the ability to come unto the Son. 2. God the Son will raise up at the last day any who who come unto Him. Through John 6:45 we learn: 1. God the Father engages in a work of teaching unto all, in order to teach them of their need for God the Son as Savior. 2. Some individuals listen unto and learn from God the Father's teaching concerning God the Son as Savior. 3. Every individual who listens unto and learns from God the Father's teaching does indeed come unto God the Son. Now, when we bring the teaching of these three individual verses together, we may come to a better contextual understanding concerning God the Father's work in relation to those who come unto the Lord Jesus Christ through faith as Savior. First, we recognize that John 6:45 is provided as an explanation for John 6:44; therefore, John 6:45 reveals how and whom God the Father draws unto God the Son. Indeed, God the Father draws through engaging in a work of teaching; and God the Father engages in this drawing work of teaching upon ALL individuals. Yet all do NOT come unto God the Son through faith. Rather, only those individuals who listen unto and learn from God the Father's drawing work of teaching actually come unto God the Son. On the other hand, EVERY SINGLE ONE who listens unto and learns from God the Father's drawing work of teaching DO INDEED come unto God the Son. As such, these individuals would be equivalent unto those whom God the Father GIVES unto God the Son; for ALL whom God the Father gives unto God the Son DO INDEED come unto God the Son. Even so, we now can compile the sequence from all three verses, as follows: 1. God the Father draws all individuals unto God the Son through a work of teaching to teach them of their need for the Son. 2. Some individuals listen unto and learn from God the Father's teaching concerning God the Son as Savior. 3. God the Father gives unto God the Son every individual (all) who listens unto and learns from His drawing work of teaching. 4. All whom God the Father gives unto God the Son, because they listened unto and learned from His drawing work of teaching, DO INDEED come unto the God the Son through faith as Savior. Through this contextual study, we are able to discern a contextual definition for those whom God the Father gives unto God the Son (the "given ones"). The "given ones" are those who respond unto God the Father's drawing work of teaching by listening unto it and learning from it. Now, if John 6:37 applies only unto Jewish believers during the time of our Lord's earthly ministry, then in the context John 6:44-45 must also apply ONLY unto them. However, if John 6:44-45 applies unto both Jews and Gentiles both during the time of our Lord's earthly ministry and today, then John 6:37 also applies unto both groups in both times. In the second place -- The primary argument that the author of the article sought to make in his first main point is that within the context of the Gospel of John the "given ones" by God the Father ALWAYS refer unto the Jewish disciples of Jesus back in the time of His early ministry, and unto none others. Now, it would seem to me that if the author of the article desired to demonstrate this "always" assertion for the context of the Gospel of John, he would then make reference unto EVERY time wherein the "given ones" by God the Father are referenced throughout the Gospel of John. Yet the author of the article did NOT do this. There are actually three passages wherein these "given ones" by God the Father are referenced. The first of these passages is John 6:37, which is the passage under question. The third of these passages is John 17:6, 9, 11-12, upon which the author of the article placed a significant amount of focus. However, the second of these passages is John 10:29, unto which the author of the article made no reference whatsoever at all. So then, let us consider this passage that the author of the article completely neglected. In John 10:27-30 our Lord Jesus Christ proclaimed, "My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. I and my Father are one." (emboldening added by Pastor Scott Markle) So then, who all are included among God the Son's sheep according to the context of John 10:1-30, these sheep whom God the Father gave unto God the Son? The answer is found through two important verses within the context. First, in John 10:9 our Lord Jesus Christ declared, "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." So then, God the Son's sheep are those who enter through Him as the Door of Salvation, and who are thereby saved. Second, in John 10:16 our Lord Jesus Christ declared, "And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd." Within this context, the fold that our Lord described as "this fold" would have been the Jewish "fold." Furthermore, those whom the Lord described as the "other sheep" would be from the Gentile "fold." Yet our Lord indicated with the conclusion of John 10:16 that all of those sheep who would become His by entering through Him unto salvation, both from the Jewish "fold" and the Gentile "fold," would become ONE fold of saved sheep with ONE Shepherd, God the Son Himself. Even so, within this context God the Son's sheep, as referenced in John 10:27-30, would include ALL who enter in and are saved by God the Son through faith, not just the Jewish disciples during the time of our Lord Jesus Christ's earthly ministry. So then, we learn that the author of the article is simply not accurate when he asserts that within the context of the Gospel of John the "given ones" by God the Father ALWAYS refer unto the Jewish disciples of Jesus back in the time of His early ministry, and unto none others. Furthermore, we also may take notice that John 10:27-30 also teaches eternal security through the authority and power of God unto all of God the Son's sheep, that is -- unto all of the "given ones" by God the Father. In the third place -- The author of the article supported his assertion for his first main point by placing a significant focus upon the passage of John 17:6, 9, 11-12. First, the author of the article asserted, "Within the context of the Gospel of John the 'given ones' always refer to the disciples. They were the ones whom the Father 'has given' to the Son." Then the author of the article stated his evidence, "The prayer of Jesus in John 17 makes this clear." Now, it is certainly accurate that in John 17:6-19 our Lord Jesus Christ was speaking specifically concerning the eleven apostles (with Judas Iscariot being excluded by our Lord's specific statement in John 17:12). However, in this regard the author of the article presented an inconsistent progression within the context of his own position and argument. First, he stated, "The 'given ones' in the Gospel of John always refer to the JEWISH disciples of Jesus back his time." (emphasis included in the original quote) This statement the author of the article drew from the reference unto physical sight in John 6:36. Thus he indicated that the "given ones" encompass all of the Jewish believers-disciples during our Lord Jesus Christ's earthly ministry, since they were the only ones who physically saw Him. Yet then the author of the article stated, "Within the context of the Gospel of John the 'given ones' always refer to the disciples. They were the ones whom the Father 'has given' to the Son," which the author of the article supported from John 17:6-19. Yet John 17:6-19 does not refer unto all of the Jewish believers-disciples during our Lord Jesus Christ's earthly ministry, but only refers unto the eleven apostles alone. So then, we are compelled to ask -- Which is it; do the "given ones" by God the Father encompass all of the believers-disciples during our Lord's earthly ministry, or do the "given ones" by God the Father encompass only the eleven apostles? Furthermore, we should recognize that the context of John 17:6-19 is grammatically more narrow than that of the other passages. The first reference that our Lord Jesus Christ made unto the "given ones" within His prayer of John 17 is found in John 17:6. Yet in this verse our Lord Jesus Christ did not make reference generally unto those whom God the Father had given unto Him. Rather, in this verse our Lord Jesus Christ made reference specifically unto a group of MEN whom God the Father had given unto Him. Therein our Lord said, "I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word." (emboldening added by Pastor Scott Markle) As such, throughout the prayer of John 17, our Lord Jesus Christ was not necessarily speaking about all of the individuals whom God the Father had given unto Him, but was very specifically speaking about a specific group of men whom God the Father had given unto Him. Yet in the context of John 6:37, our Lord Jesus Christ did NOT communicate that He was narrowing the "given ones" by God the Father only unto a specific group of MEN. Rather, in John 6:37 our Lord Jesus Christ spoke more generally concerning those whom God the Father had given unto Him, even as He spoke more generally in John 10:27-30. Thus when we seek for a Biblical comparison for John 6:37, we find that the context of John 10:1-30 serves as a far better comparison than does the context of John 17:6-19. (Note: The quotation of John 17:6 by the author of the article does not include this specific reference unto "the men." Rather, his quotation of the the verse reads as follows, "I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word." (emboldening added by Pastor Scott Markle) The reason for this is because the author of the article was not quoting from the King James translation, but from some other translation. Yet the Greek word "ἀνθρώποις" ("anthropois"), which is the plural of the Greek word meaning "man," is very specifically found in the Greek text of John 17:6. Indeed, this Greek word is specifically found in the Received Text, as well as in the Westcott-Hort text and in the Nestle-Aland (27th ed.) text. As such, the quotation that the author of the article employed simply came from a looser translation of the verse than that which is found in the King James translation. In addition, that looseness in translation allowed for a distortion in the understanding of John 17:6.) However, the author of the article presented two more main points in his argument. Therefore, there is yet more for us to consider. Sister Rose, are you following this information thus far; or do you have any questions about this information?
  11. Saved in 3 tenses?

    Sister Rose, I do apologize. I was unable to type up the next posting this afternoon as I had hoped to do. Over the last two days, I have experienced an explosion of unexpected responsibilities.
  12. Saved in 3 tenses?

    Indeed, time is the factor at the moment. I already am formulating (in my thoughts) that next posting concerning the article. However, I have not yet had the time to write the posting itself. Maybe (???) by tomorrow afternoon - if nothing unplanned arises to drain the time (a pastor's life).
  13. Saved in 3 tenses?

    Sister Rose, Certainly, I will commit myself to pray for you and to seek the Lord's direction. Already, I have a thought of suggestion -- Rather than isolate yourself completely from your husband in order to be alone with God for a series of days, I would suggest that you set aside a certain number of hours each day for prayer and Bible study, then that you take an opportunity (if your husband will agree) to express unto your husband what you learned from the Lord in that alone time, as well as to pray with your husband about what you learned.
  14. Saved in 3 tenses?

    Your husband has certainly presented a truth of wisdom in this comment. Yet this truth of wisdom must be tempered somewhat with a recognition that some passages of Scripture, especially in the Old Testament Scriptures, are indeed written unto specific audiences with specific application unto those specific audiences. However, even in these cases there are spiritual principles for us to glean in application unto our own lives for both our learning and our admonition (as per the declaration of Romans 15:4 & 1 Corinthians 10:11). On the other hand, those things that are written in the New Testament concerning the disciples carry a greater weight of principle for our lives and application unto our lives. This is so because the Lord chose them to be the foundation for the New Testament church, with Himself being the Chief Cornerstone. (See Ephesians 2:19-22) As such, the disciples served in many ways as representatives for all New Testament believers. Indeed, the passage of Scripture unto which you refer above is also found in the gospel of John; and it reveals the Holy Spirit inspired purpose for the entire gospel of John. It is John 20:30-31 -- "And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name." Even so, we understand that the primary purpose for the gospel of John is three-fold: (1) To teach the doctrinal truth that Jesus is the Christ, the Son of God; (2) To teach the personal responsibility that we should believe on Jesus as the Christ, the Son of God; (3) To teach the divine promise that through faith in Christ we might have spiritual life through His name. Indeed, the gospel of John was written primarily unto the audience of the lost world, in order to communicate the gospel of Christ unto lost sinners throughout the world in any place and at any time. (Note: This is yet another reason that I do not believe that the gospel message and gospel promise of John 6:26-65 should be narrowed in any way only unto those who could physically see the Lord Jesus Christ during His earthly ministry.)
  15. Saved in 3 tenses?

    In his introductory portion, the author of the article presented the following two paragraphs: (https://edgarsreflections.wordpress.com/2011/01/03/what-did-jesus-mean-by-“i-will-lose-nothing”-in-john-639/amp/) Within these paragraphs, the author places emphasis upon the reference unto "SEEING" the Lord Jesus Christ that is found in John 6:36. The author does this in order to focus our attention upon the element of PHYSICALLY seeing the Lord Jesus Christ, in order that he may lay a foundation for the two primary points of his argument that the promise of security and the raising up at the last day are to be viewed with a PHYSICAL perspective, rather than a spiritual perspective. I myself have three points of conflict with this presentation and emphasis: In the first place -- It appears clearly to me that throughout our Lord's discussion in John 6:26-65, He intended to focus attention, not upon the physical, but upon the SPIRITUAL. According to our Lord's rebuke in John 6:26 against those who sought for Him, it was the people who had a focus upon PHYSICAL food and PHYSICAL matters. Yet the Lord Jesus Christ rebuked this focus upon the physical as a wrong focus. Then in John 6:27 the Lord Jesus Christ attempted to redirect their focus upon SPIRITUAL matters. Yet in John 6:31 the people made reference unto the miracle of manna in Moses' day, demonstrating that they were still focused wrongly upon physical food and physical matters. Thus in John 6:32-33 the Lord Jesus Christ again attempted to redirect their focus upon SPIRITUAL matters. Indeed, in John 6:35 the Lord Jesus Christ continued to emphasize the spiritual focus. Then in John 6:36 the Lord Jesus Christ again rebuked these people for having seen Him physically, but for not believing on Him spiritually. Yea, this appears to indicate that their physical focus had hindered them from making the correct spiritual decision of faith in Christ. Furthermore, from John 6:60 we learn that at the end of the Lord Jesus Christ's discussion, some of His own disciples began to murmur against His teaching that individuals must eat His flesh and drink His blood in order to receive eternal life from Him. It appears that they also had a more physical focus, and thus viewed this teaching as cannibalistic and wrong. However, in John 6:36 the Lord Jesus Christ corrected them and clearly indicated that His teaching was not from a physical perspective, but from a SPIRITUAL perspective. Therein He declared, "It is the spirit [spiritual focus] that quickeneth; the flesh [physical focus] profiteth nothing: the words that I speak unto you, they are spirit [spiritual focus], and they are life." So then, for the author of the article to direct the focus of our attention upon physical matters appears to me for him to side with the people's wrong focus upon physical matters, rather than upon our Lord's true focus upon spiritual matters. In the second place -- The emphasis of our Lord's message throughout John 6:26-65 does not at all appear to be upon the element of physically seeing him. In fact, throughout this discussion He referenced seeing Him only twice. (See John 6:36, 40) Whereas He referenced believing on Him six times. (See John 6:29, 35, 36, 40, 47, 64) Furthermore, He referenced coming unto Him six times. (See John 6:35, 37, 44, 45, 65) Finally, He referenced spiritually "partaking" (eating and drinking) of Him seven times. (See John 6:50, 51, 53, 54, 56, 57, 58) So then, it does not at all appear through this emphasis that our Lord's emphasis was upon the element of physical sight as a requirement for the promises of the discussion, but was upon the elements of spiritually coming unto Him and partaking of Him through believing on Him. Indeed, in John 20:29 our Lord Jesus Christ declared, after revealing Himself physically unto Thomas, "Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed." Let us then place our focus and emphasis upon that which our Lord Jesus Christ places His focus and emphasis. In the third place -- While the author of the article focuses our attention upon the reference to physically seeing the Lord Jesus Christ in John 6:36, he does not make any reference unto the reference of seeing the Lord Jesus Christ in John 6:40. This is significant specifically because of the relationship between these two references unto the element of "seeing." First, in John 6:36 we find a more negative passage, wherein the Lord Jesus Christ rebuked those individuals who had seen Him, yet did not believe on Him. Whereas, in John 6:40 we find a more positive passage, wherein the Lord Jesus Christ described an individual who both saw Him AND believed on Him. Even so, John 6:40 would be the passage which reveals the correct importance of "seeing" the Lord Jesus Christ. Second, when we consider the Greek construction of these two verses, we find that the Lord Jesus Christ employed two completely different Greek verbs for "see" in these two verses. (Now, I know that the author of the article was willing to consider the Greek construction, since he spent so much time later in the article on the Greek verb "anistemi." Therefore, I find it of significance that he neglected to mention anything about this difference in Greek verbs for "see.") So then, what IS the significance in this usage of different Greek verbs for "see"? In John 6:36 the Lord Jesus Christ employed the Greek verb εωρακατε ("eorakate"), which is the perfect, active, indicative of ὁράω ("orao"). This Greek verb is a basic Greek word for "seeing" and can carry any of the various nuances thereof. In John 6:40 the Lord Jesus Christ employed the Greek verb θεωρων ("theoron"), which is a present, active participle of θεωρέω ("theoreo"). This Greek verb is a synonym for ὁράω ("orao") and can also carry all of the various nuances of "seeing." However, when θεωρων ("theoron") is employed in the same context as ὁράω ("orao"), it generally indicates an intensification to the act of "seeing." As such, in the context of John 6:36 the usage of the Greek verb ὁράω ("orao") would indicate a basic, physical "seeing" (observation) of the Lord Jesus Christ. Yet it would not indicate anything deeper. These people had indeed observed the Lord's ministry work and miraculous power. They had sought for Him and had found Him physically. Yet they did not believe on Him, for they did not "see" Him more deeply as the Savior. On the other hand, in the context of John 6:40 the usage of the Greek verb θεωρέω ("theoreo") would indicate a deeper "seeing" of the Lord Jesus Christ, a "seeing" with definite interest and purpose, a "seeing" of spiritual recognition that He is indeed the Savior whom God the Father sent down from heaven. In this context, this is not simply a physical observation at all. Rather, in this context this is a spiritual recognition that moves an individual unto believing on the Lord Jesus Christ as Savior. So then, the "seeing" of the believer in John 6:40 is not focused upon physical sight at all, but is focused upon spiritual recognition and understanding. As such, the attempt by the author of the article to narrow the application of John 6:37-40 unto those disciples who actually saw the Lord Jesus Christ physically during His earthly ministry is invalid. Indeed, the application of this passage is for any individual who "sees" with spiritual recognition and understanding that the Lord Jesus Christ is the Savior, and who is thereby motivated to believe on Him as personal Savior. However, the author of the article presented much more in his argument. Therefore, there is yet more for us to consider. Sister Rose, are you following this information thus far; or do you have any questions about this information?
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