Resultados para: "RECIPROCITY"

<p>The prophet now turns to Judah; a gracious promise to the remnant (&quot;residue&quot;); a warning lest through like sins Judah should share the fate of Samaria.

crown--in antithesis to the &quot;fading crown&quot; of Ephraim (Isa 28:1, Isa 28:3).

the residue--primarily, Judah, in the prosperous reign of Hezekiah (Kg2 18:7), antitypically, the elect of God; as He here is called their &quot;crown and diadem,&quot; so are they called His (Isa 62:3); a beautiful reciprocity.</p>

<p>I am the good shepherd, and know my sheep--in the peculiar sense of Ti2 2:19.

am known of mine--the soul&#039;s response to the voice that has inwardly and efficaciously called it; for of this mutual loving acquaintance ours is the effect of His. &quot;The Redeemer&#039;s knowledge of us is the active element, penetrating us with His power and life; that of believers is the passive principle, the reception of His life and light. In this reception, however, an assimilation of the soul to the sublime object of its knowledge and love takes place; and thus an activity, though a derived one, is unfolded, which shows itself in obedience to His commands&quot; [OLSHAUSEN]. From this mutual knowledge Jesus rises to another and loftier reciprocity of knowledge.</p>

<p>And now--in return.

glorify thou me--The &quot;I Thee&quot; and &quot;Thou Me&quot; are so placed in the original, each beside its fellow, as to show that A PERFECT RECIPROCITY OF SERVICES of the Son to the Father first, and then of the Father to the Son in return, is what our Lord means here to express.

with the glory which I had with thee before the world was--when &quot;in the beginning the Word was with God&quot; (Joh 1:1), &quot;the only-begotten Son in the bosom of the Father&quot; (Joh 1:18). With this pre-existent glory, which He veiled on earth, He asks to be reinvested, the design of the veiling being accomplished--not, however, simply as before, but now in our nature.</p>

<p>gave himself-- (Tit 2:14). Not only the Father gave Him for us (Joh 3:16); but the Son gave Himself (Phi 2:5-8).

ransom--properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offense. Lev 25:48 allowed one sold captive to be redeemed by one of his brethren. The Son of God, therefore, became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us (Mat 20:28; Eph 1:7; Pe1 1:18-19). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, &quot;anti,&quot; implying reciprocity and vicarious substitution.

for all--Greek, &quot;in behalf of all&quot;: not merely for a privileged few; compare Ti1 2:1 : the argument for praying in behalf of all is given here.

to be testified--Greek, &quot;the testimony (that which was to be testified of, Jo1 5:8-11) in its own due times,&quot; or seasons, that is, in the times appointed by God for its being testified of (Ti1 6:15; Tit 1:3). The oneness of the Mediator, involving the universality of redemption (which faith, however, alone appropriates), was the great subject of Christian testimony [ALFORD] (Co1 1:6; Co1 2:1; Th2 1:10).</p>

<p>dwelleth in him--The believer dwelleth in Christ.

and he in him--Christ in the believer. Reciprocity. &quot;Thus he returns to the great keynote of the Epistle, abide in Him, with which the former part concluded&quot; (Jo1 2:28).

hereby--herein we (believers) know that he abideth in us, namely, from (the presence in us of) the Spirit &quot;which He hath given us.&quot; Thus he prepares, by the mention of the true Spirit, for the transition to the false &quot;spirit,&quot; Jo1 4:1-6; after which he returns again to the subject of love.




Next: 1 John Chapter 4</p>

<p>stand--waiting in wonderful condescension and long-suffering.

knock-- (Sol 5:2). This is a further manifestation of His loving desire for the sinner&#039;s salvation. He who is Himself &quot;the Door,&quot; and who bids us &quot;knock&quot; that it may be &quot;opened unto&quot; us, is first Himself to knock at the door of our hearts. If He did not knock first, we should never come to knock at His door. Compare Sol 5:4-6, which is plainly alluded to here; the Spirit thus in Revelation sealing the canonicity of that mystical book. The spiritual state of the bride there, between waking and sleeping, slow to open the door to her divine lover, answers to that of the lukewarm Laodicea here. &quot;Love in regard to men emptied (humbled) God; for He does not remain in His place and call to Himself the servant whom He loved, but He comes down Himself to seek him, and He who is all-rich arrives at the lodging of the pauper, and with His own voice intimates His yearning love, and seeks a similar return, and withdraws not when disowned, and is not impatient at insult, and when persecuted still waits at the doors&quot; [NICOLAUS CABASILAS in TRENCH].

my voice--He appeals to the sinner not only with His hand (His providences) knocking, but with His voice (His word read or heard; or rather, His Spirit inwardly applying to man&#039;s spirit the lessons to be drawn from His providence and His word). If we refuse to answer to His knocking at our door now, He will refuse to hear our knocking at His door hereafter. In respect to His second coming also, He is even now at the door, and we know not how soon He may knock: therefore we should always be ready to open to Him immediately.

if any man hear--for man is not compelled by irresistible force: Christ knocks, but does not break open the door, though the violent take heaven by the force of prayer (Mat 11:12): whosoever does hear, does so not of himself, but by the drawings of God&#039;s grace (Joh 6:44): repentance is Christ&#039;s gift (Act 5:31). He draws, not drags. The Sun of righteousness, like the natural sun, the moment that the door is opened, pours in His light, which could not previously find an entrance. Compare HILARY on Psa 118:19.

I will come in to him--as I did to Zaccheus.

sup with him, and he with me--Delightful reciprocity! Compare &quot;dwelleth in me, and I in Him,&quot; Joh 6:56. Whereas, ordinarily, the admitted guest sups with the admitter, here the divine guest becomes Himself the host, for He is the bread of life, and the Giver of the marriage feast. Here again He alludes to the imagery of Sol 4:16, where the Bride invites Him to eat pleasant fruits, even as He had first prepared a feast for her, &quot;His fruit was sweet to my taste.&quot; Compare the same interchange, Joh 21:9-13, the feast being made up of the viands that Jesus brought, and those which the disciples brought. The consummation of this blessed intercommunion shall be at the Marriage Supper of the Lamb, of which the Lord&#039;s Supper is the earnest and foretaste.</p>