Hendriksen

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Christian Alexander | Forum Activity | Posted: Sun, Dec 12 2021 7:29 PM

What does everyone think about Hendriksen and specifically his Gospel of John commentary?

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Mike Binks | Forum Activity | Replied: Mon, Dec 13 2021 12:28 AM

I like it. What do you think?

Perhaps you could ask that this thread be moved from the technical 'Desktop App' to the 'General' forum as the question applies to users of mobile and web app as well.

tootle pip

Mike

How to get logs and post them. (now tagging post-apocalyptic fiction as current affairs)

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JT (alabama24) | Forum Activity | Replied: Mon, Dec 13 2021 4:02 AM

Mike Binks:
Perhaps you could ask that this thread be moved from the technical 'Desktop App' to the 'General' forum

For clarification: Questions are best asked in the appropriate forum for a number of reasons, including that those who are interested in a given topic are more likely to frequent the appropriate forum. 

Since this is a question about a resource, it isn't a question about the desktop or mobile application. For THIS specific question, you have a greater chance of having luck getting an answer in the general forum. If you had a question about the mobile app, you would have better luck posting in that forum. 

macOS, iOS & iPadOS | Logs |  Install

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Jack Caviness | Forum Activity | Replied: Mon, Dec 13 2021 7:23 AM

While agreeing with Mike and JT that this is a better fit for the General Forum, I will say that this was my first commentary purchase almost 50 years ago. It is still a top-notch commentary, if you are of the Reformed persuasion, or otherwise if you can overlook predestination comments. He was actually rather moderate as Calvinists go Stick out tongue

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Christian Alexander | Forum Activity | Replied: Fri, Dec 17 2021 6:41 AM

Jack Caviness:

While agreeing with Mike and JT that this is a better fit for the General Forum, I will say that this was my first commentary purchase almost 50 years ago. It is still a top-notch commentary, if you are of the Reformed persuasion, or otherwise if you can overlook predestination comments. He was actually rather moderate as Calvinists go Stick out tongue

Thank you, Jack. Yes I have tried to move it but could not do so. I am not sure about it yet.

This commentary: Questions: 1. Does it dabble deeply in Greek? 2. How is it formatted? 

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Mike Binks | Forum Activity | Replied: Sat, Dec 18 2021 1:36 AM

Christian Alexander:
Does it dabble deeply in Greek?

No.

tootle pip

Mike

How to get logs and post them. (now tagging post-apocalyptic fiction as current affairs)

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David Taylor Jr | Forum Activity | Replied: Sun, Dec 19 2021 9:15 PM

It is one of my preferred commentaries on John's Gospel.

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Mattillo | Forum Activity | Replied: Mon, Dec 20 2021 7:15 AM

Can one dabble deeply? 

Here is a chunk for you to digest

13. And no one has gone up into heaven but he who descended from heaven, the Son of man. Now, in order to have first-hand information about those heavenly things one must have been present in God’s Throne-room when the decisions were made. But no one has gone up into heaven. Hence, God’s decree concerning the redemption of his people lies completely outside of the range of man’s knowledge until it is revealed to him. Was there actually no one present with the Father when the plan was made which centers in the decree to send the Son into the world in order to bear the curse and set man free? Yes, there was One, the One who descended from heaven namely, the Son of man. (On ὁ ἐκ τοῦ οὐρανοῦ καταβάς, see also p. 237.) On Son of Man see 12:34. On who is in heaven, see p. 129, footnote 70, Vol. II.

1415. The heart and center of this wonderful plan of redemption is stated in verses 14–18. It is stated not as something entirely new, but as something which had been partially disclosed in the types of the old dispensation; particularly, the type with reference to the serpent which by Moses had been set upon a standard, raised up high so that everyone could see it. And as Moses lifted up the serpent in the desert, so must the Son of man be lifted up.

The story of The Serpent Lifted Up is found in Numbers. In fact that account (chapter 21) furnishes the key to the interpretation of the fourth book of the Pentateuch. The contents of this book may be summarized as follows:

Theme: Israel’s Journey from Sinai to the Plains of Moab: A Lesson Concerning Sin and Grace

chapters

1–9:

I. Preparations for leaving Sinai.

10–21

II. Journey from Sinai to the plains of Moab: a story of repeated sin and resulting failure until Jehovah in his grace causes the serpent to be lifted up. Thereupon mainly,

22–36

III. Blessing and victory in the plains of Moab.78

Israel had been rebellious again. The people had spoken against God and Moses, saying, “Wherefore have you brought us up out of Egypt to die in the wilderness, for there is no bread and there is no water; and our soul loathes this light bread” (Num. 21:5). So Jehovah had sent fiery serpents among the people, killing many. When the people confessed their sins, Moses prayed for them. “And Jehovah said to Moses, ‘Make thee a fiery serpent, and set it upon a standard: and it shall come to pass, that every one that is bitten, when he sees it, shall live.’ And Moses made a serpent of brass, and set it upon a standard: and it came to pass, that if the serpent had bitten any man, when he looked upon the serpent of brass, he lived” (Num. 21:89).

Now, in John 3:14 the words “As Moses … so must the Son of man” clearly indicate that the event recorded in Numbers 21 is a type of the lifting up of the Son of man. This does not mean, however, that we now have the right to test our ingenuity by attempting to furnish a long list of resemblances between type and Antitype, as is often done. In reality, as we see it, only the following points of comparison are either specifically mentioned or clearly implied in 3:1415 (cf. also verse 16):

a. In both cases (Numbers 21 and John 3) death threatens as a punishment for sin.

b. In both cases it is God himself who, in his sovereign grace, provides a remedy.

c. In both cases this remedy consists of something (or some One) which (who) must be lifted up, in public view.79

d. In both cases those who, with a believing heart, look unto that which (or: look unto the One who) is lifted up, are healed.

Here, as always, the Antitype far transcends the type. In Numbers the people are face to face with physical death; in John, mankind is viewed as exposed to eternal death because of sin. In Numbers it is the type that is lifted up. This type—the brazen serpent—has no power to heal. It points forward to the Antitype, Christ, who does have this power. In Numbers the emphasis is on physical healing: when a man fixed his eye upon the serpent of brass, he was restored to health. In John it is spiritual life—everlasting life—that is granted to him who reposes his trust in the One who is lifted up.

The lifting up of the Son of man is presented as a “must.” (cf. Mark 8:31Luke 24:7). It is not a remedy; it is the only possible remedy for sin, for in this way only can the demands of God’s holiness and righteousness—and love!—be met. But just what is meant by this lifting up? Here we cannot follow the reasoning of those commentators who would exclude from the meaning of this term any reference to Christ’s death. On the contrary, that being lifted up on the cross is certainly included. In fact, in the fourth Gospel the term to be lifted up (from ὑψόω) always refers to the cross (cf. 8:2812:3234). However, it is, indeed, significant that the inspired author employs a term which, while certainly referring to Christ’s death on the cross, is elsewhere used with reference to his exaltation (Acts 2:335:31). The cross is never isolated from other great events (such as resurrection, ascension, coronation) in the history of redemption. It is ever the path to the crown. Moreover, where does the glory of all of God’s attributes in Christ shine forth more brilliantly than on the cross (cf. 12:28 with 12:3233)?

Though Christ is lifted up in the sight of all, he does not save all. We read, in order that whoever believes may in him have everlasting life. Just as in connection with the serpent of brass the Israelite was healed (for though the serpent had no healing power and was merely a “piece of brass,” 2 Kings 18:4, entirely unworthy of veneration and worship, nevertheless, God’s blessing was obtained by looking at this serpent), so also in connection with Christ, the great Antitype, believers attain everlasting life. As the main concepts of verse 15 recur in the following verse, we shall proceed at once to that most precious of all Bible passages:

16. For God so loved the world that he gave his Son, the only-begotten, that whoever believes in him should not perish but have everlasting life.

God’s infinite love made manifest in an infinitely glorious manner, this is the theme of the golden text which has endeared itself to the hearts of all God’s children. The verse sheds light on the following aspects of this love: 1. its character (so loved), 2. its Author (God), 3. its object (the world), 4. its Gift (his Son, the only-begotten), and 5. its purpose (that whoever believes in him should not perish but have everlasting life).

The conjunction for establishes a causal relation between this and the preceding verse. We might paraphrase as follows: the fact that it is only in connection with Christ that everlasting life is ever obtained (see verse 15) is clear from this, that it has pleased God to grant this supreme gift only to those who repose their trust in him (verse 16).

1. Its character

The word so by reason of what follows must be interpreted as indicating: in such an infinite degree and in such a transcendently glorious manner. Great emphasis is placed on this thought.

So loved. The tense used in the original (the aorist ἠγάπησεν) shows that God’s love in action, reaching back to eternity and coming to fruition in Bethlehem and at Calvary, is viewed as one, great, central fact. That love was rich and true, full of understanding, tenderness, and majesty.80

2. Its Author

So loved God (with the article in the original: ὁ θεός, just as in 1:1 where, as has been shown, the Father is indicated). In order to gain some conception of the Deity it will never do to subtract from the popular concept every possible attribute until literally nothing is left. God is ever full of life and full of love.81 Take all human virtues; then raise them to the nth degree, and realize that no matter how grand and glorious a total picture is formed in the mind, even that is a mere shadow of the love-life which exists eternally in the heart of him whose very name is Love. And that love of God ever precedes our love (1 John 4:91019; cf. Rom. 5:8–10), and makes the latter possible.

3. Its object

Now the object of this love is the world. (See on 1:10 and note 26 where the various meanings have been summarized.) Just what is meant by this term here in 3:16? We answer:

a. The words, “that whoever believes” clearly indicate that the reference is not to birds and trees but to mankind. Cf. also 4:428:121 John 4:14.

b. However, here mankind is not viewed as the realm of evil, breaking out into open hostility to God and Christ (meaning 6, in note 26), for God does not love evil.

c. The term world, as here used, must mean mankind which, though sin-laden, exposed to the judgment, and in need of salvation (see verse 16b and verse 17), is still the object of his care. God’s image is still, to a degree, reflected in the children of men. Mankind is like a mirror. Originally this mirror was very beautiful, a work of art. But, through no fault of the Maker, it has become horribly blurred. Its creator, however, still recognizes his own work.

d. By reason of the context and other passages in which a similar thought is expressed (see note 26, meaning 5), it is probable that also here in 3:16 the term indicates fallen mankind in its international aspect: men from every tribe and nation; not only Jews but also Gentiles. This is in harmony with the thought expressed repeatedly in the Fourth Gospel (including this very chapter) to the effect that physical ancestry has nothing to do with entrance into the kingdom of heaven: 1:12133:68:31–39.

4. Its gift

“… that he gave his Son, the only-begotten.” Literally the original reads, “that his Son, the only-begotten, he gave.” All the emphasis is on the astounding greatness of the gift; hence, in this clause the object precedes the verb. The verb he gave must be taken in the sense of he gave unto death as an offering for sin (cf. 15:131 John 3:16; especially 1 John 4:10Rom. 8:32: John’s gave is Paul’s spared not). On the meaning of the only begotten, see on 1:14. Note that the article which precedes the word Son is repeated before only begotten. Thus both substantive and adjective receive emphasis.82 We hear, as it were, the echo of Gen. 22:2, “Take now thy son, thine only son, whom thou lovest, even Isaac.…” The gift of the Son is the climax of God’s love (cf. Matt. 21:33–39).

5. Its purpose

… in order that whoever believes in him should not perish but have everlasting life.

God does not leave mankind to itself. He so loved the world that his Son, the only begotten, he gave, with this purpose: that those who receive him with abiding trust and confidence83 may have everlasting life. Though the Gospel is proclaimed to men of every tribe and nation, not every one who hears it believes in the Son. But whoever believes—whether he be a Jew or a Gentile—has everlasting life.

The words “… should not perish” do not merely mean: should not lose physical existence; nor do they signify: should not be annihilated. As the context (verse 17) indicates, the perishing of which this verse speaks indicates divine condemnation, complete and everlasting, so that one is banished from the presence of the God of love and dwells forever in the presence of a God of wrath, a condition which, in principle, begins here and now but does not reach its full and terrible culmination for both soul and body until the day of the great consummation. Note that perishing is the antonym of having everlasting life.

“… but have everlasting life.” (On the meaning of life see on 1:4.) The life which pertains to the future age, to the realm of glory, becomes the possession of the believer here and now; that is, in principle. This life is salvation, and manifests itself in fellowship with God in Christ (17:3); in partaking of the love of God (5:42), of his peace (16:33), and of his joy (17:13). The adjective everlasting (αἰώνιος) occurs 17 times in the Fourth Gospel, 6 times in I John, always with the noun life. It indicates, as has been pointed out, a life that is different in quality from the life which characterizes the present age. However, the noun with its adjective (ζωή αἰώνιος) as used here in 3:16 has also a quantitative connotation: it is actually everlasting, never-ending life.

In order to receive this everlasting life one must believe in God’s only begotten Son. It is important, however, to take note of the fact that Jesus mentions the necessity of regeneration before he speaks about faith (cf. 3:35 with 3:1214–16). The work of God within the soul ever precedes the work of God in which the soul cooperates (see especially 6:44). And because faith is, accordingly, the gift of God (not only with Paul, Eph. 2:8, but also in the Fourth Gospel), its fruit, everlasting life, is also God’s gift (10:28). God gave his Son; he gives us the faith to embrace the Son; he gives us everlasting life as a reward for the exercise of this faith. To him be the glory forever and ever!

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