Part 7 of 10 Parts
The Following Message Has Been Transcribed For
Clarity, Continuity Of Thought, And Punctuation By
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And now the message entitled “Jesus in the Book of John, Part 7.”
OK, we are back in John chapter 6 tonight. I am going to back-up to verse 50. You may recall that I had some trouble bringing forth the teaching on the two Greek words translated eat in verses 50 through 58. So I went back into the Interlinear, and I would like to do that again so that we can get this straightened out. Actually, I think I went back to verse 47. What did I do here? Verse -- OK, I will start reading with verse 47. “Verily, verily, I say unto you, He that believeth on me hath everlasting life.”
“I am that bread of life.”
Verse 49. “Your fathers did eat manna in the wilderness, and are dead.” That Greek word translated eat is Strong’s 5315, and it means eat as we know the word.
Verse 50. “This is the bread which cometh down from heaven, that a man may eat thereof, and not die.” The word -- the Greek word translated eat in verse 50 is also the Greek word which means eat as we know it, except that in the Interlinear -- “that a man may eat thereof, and not die.” [UNINTELLIGIBLE] going to have trouble with this again? “This is the bread which cometh down from heaven, that a man may eat thereof,” -- put that on hold for a minute, Celie [SP]. “This is the bread which cometh down from heaven, that a man may eat thereof, and not die.” The Interlinear says that a man might live and not die. This is the Greek word, Strong’s 5315. It means to eat as we know the word -- excuse me, but there is also another meaning to that word which means to cover, to cover, means to be a covering, to be a covering. ‘’That a man may eat thereof, and not die.” OK.
In verse 51, Jesus said, “I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever:” -- OK, I got it -- verse 51, “if any man eat,” that is eat as we know it, that is Strong’s 5315. If he eats of this bread, which I am, Jesus said, “he shall live for ever.” And the -- in the Interlinear it says, not live for ever; it says, he shall live to the age or up to the age or into the age. He shall have the life of the age. That is what it means. He shall have the life of the age.
And I will point out to you right now that the Scripture does not indicate which age Jesus is talking about. We will address that further on. I will suggest to you he is speaking about the church age that we are in now, and Jesus is saying that the man that eats of this bread that I am or the man that takes me as his cover, OK, shall live into the church age -- or shall receive the life of the church age. Now let me remind you that the life of the church age is not eternal life. The life of the church age is the life that is given in the Holy Ghost; it is the life that is experienced in many churches; it is the anointing; it is the outpouring; it is the glory of God, but you can have the Holy Ghost and all the gifts of the Holy Ghost and still die. OK?
So Jesus said, if you eat of me, or if you take the life that I am as a cover for your sins, you shall experience the life of the church age. Now what does that mean? Healing to your body, healing to your soul, the casting out of demons if you need it, whatever problem you have in your life, the Holy Ghost has power to help you, has power to help you with poverty, has power to help you in your marriage; there is a lot of power in the Holy Ghost. But eternal life is not in the Holy Ghost. Let me remind you; the Holy Ghost -- who is the Holy Ghost? Anybody?
The seed of the Father.
The seed of the Father. OK? And the comparison of the Holy Ghost to Christ is like comparing a male seed, OK, to a full-grown, mature, 25-year-old warrior male, and there is no comparison. Absolutely. But of course, because God is so great, even his seed has a lot of power, but h- -- that seed does not have the power to give you eternal life. People that have the Holy Ghost, everyone that I have ever known or heard of who has received the Holy Ghost has still -- what?
Died. They still died. And they still get sick. Some of them still get divorced.
So we see in verse 51 that Jesus is speaking about the anointing that we know as the Holy Ghost or also -- which also is called The Former Reign or The First Outpouring of Jesus’ glorified spirit. We’re still in verse 51, “and the bread that I will give is my flesh, which I will give for the life of the world.” And I suggest to you that what Jesus is saying is that his flesh -- he is speaking about his soul life ,and he is giving his soul life up so that he could be converted into a spirit form, so that he can be converted into a form that could pour out of the heavenlies and reign upon all of humanity because salvation or the restoration to the correct moral order first in the individual man and then in this world system comes when Christ grows in the heart of the individual. So Jesus giving up his soul life resulted in his conversion to -- [?oh,?] his conversion from the mind of Christ which was living in a human fallen body into a pure spirit form, which appeared to Paul as a ball of light so that out of that form, the Lord Jesus Christ could reign upon all of humanity and put a drop of himself in each of us. That drop of himself being the seed of the Father, so that, Lord willing, that drop of himself would join with the spirit of man and reproduced the life of God in the heart of each individual man, thus raising each individual man from the dead from within his own heart. That is why Jesus died for us.
So, the Lord tells us in verse 51, that if you take his life as a covering, he who eats this bread that I am -- he who takes --and remember there is a second meaning to this word eat; it means to take as a cover -- he who takes as a cover the life of the Lord Jesus Christ, this is the -- I will read you exactly what he said. “And I am the bread” -- “and the bread that I will give is my flesh,” my soul life, “which I will give” so that life could be imparted to the world, to your world, to my world, to the world of everybody here and also to the entire world system. He is speaking about The Former Reign, the Holy Ghost.
Verse 52 says, “The Jews therefore strove amongst themselves, saying, How can this man give us his flesh to eat?” Now please note that in verse 51, Jesus spoke about spiritual things, and he used a Greek word that could have a spiritual definition or a physical or natural definition, and the Jews being carnal took the natural definition of the word. Now, simply by virtue of the fact that Jesus is saying, I am the bread of life, we know that he is speaking about spiritual things. We know he is not bread. He was flesh and blood. So he was speaking about spiritual things. Therefore, let us be consistent. If the Lord is speaking about spiritual things and he is using a word that can have either a natural or a spiritual meaning, which meaning do you take? You take the spiritual meaning. It is just logical. But we are seeing that in verse 52 that the Jews did the illogical thing. They heard him speak something that had to be spiritual, calling himself the bread, and they took the natural interpretation of the word and not the spiritual. Now, why would they do that? Why would they do that? Because I suggest to you their hearts were hard towards him. They had rejected him. They could not receive Christ in him. They were all lifted up in pride. And even more than that, I want to declare to you that they were in competition with him, that they thought that they were God’s anointed in the earth, and they could not believe that the Lord would manifest a messiah that was not from amongst their ranks, so they were completely closed to him, and their eyes were blinded, and when your eyes are blinded, you do not see what you are supposed to see. You do not see what is logical. You do not see what is rational. The scripture says if we are deceived, we are deceived by the pride of our own mind. Pride will kill you. I pray against pride all the time. We will never see it when it is coming. You have to pray -- you have to ask the Lord to deliver you from pride when you are not in trouble with pride. Once sin comes for you, it overtakes your mind, and it overtakes your emotions. Most of the time you cannot even see it, so you cannot even pray. You must make your fleece with the Lord when everything is good in your life. You must say, Lord, I know this cannot last forever; the day is coming, that sin is going to come knocking at my door, and I may not be able to say no. I may be deceived. So in the event that that happens or when that happens, please save me from myself. If you wait until the sin attacks you, you most likely will not survive. You have to make your covenant with the Lord when you are in your right mind.
Well, if you cannot -- if you make the covenant with the Lord when you are in your right mind and then you are overtaken and you cannot keep it, his faithfulness will carry you through. It takes two people to make a covenant. We -- sh- -- are to be as faithful as we can be for as long as we can be faithful. And when our human faithfulness fails, it is the faithfulness of the Lord Jesus Christ that carries the two of us.
His faithfulness will carry the two of us in our unfaithfulness because he knows that we are only capable of so much. So make your covenant when you are strong so that when you are weak he is going to be right there with you, carrying you through. Sin blinds you.
Verse 53, “Then Jesus said unto them, Verily, verily, I say unto you, Except” you [sic] “eat the flesh of the Son of man, and drink his blood,” you [sic] “have no life in you.” Unless you eat -- Strong’s 5315 -- that is “eat” as we know it, you do not have life in yourselves unless you take the covering of my life over you, life is not in you. What is he saying? You are dead. You are dead. But if you receive of my seed, if the Holy Ghost is in you, life is in you. You are not alive, but life is in you. Do you hear the difference? “Verily, verily, I say unto you, Except” you [sic] “eat the flesh of the Son of man, and drink his blood,” you [sic] “have no life in” him.” Now, listen, brethren, you know, during World War II -- I do not know anything more recently than that -- you know, men that were spies, they would swallow poison capsule; it would go into their body; it would be like in a balloon; it would be inside their body, and the poison would not be in their system, but they would have a way of penetrating that balloon if they were captured by the Nazis, if they were going to be tortured; they penetrated that sack inside of themselves, however they did it, and the poison went into their body, and they died; life can be in you, and you could be dead. Does anybody have a problem with that? Life can be inside of you while you are dead. That is the condition of everybody that has the Holy Ghost. Life is inside of you; it is outside of you; it is flowing through you; it is on top you; it is underneath you, but you are dead, very dead. So that life which is within you has to get it -- attach itself to you. And when it starts growing in you, you are still dead, but you are in the process of being raised from the dead.
Verse 54. OK, [?except you?] -- OK -- [?now?] the word changes over here, verse 54, “Whoso eateth my flesh, and drinketh my blood, hath eternal life;” that Greek word translated eateth is another Greek word, and it is Strong’s #5176. The Interlinear translates it “to partake,” and it means crunching -- this word is used to describe gnawing, crunching or chewing raw vegetables, nuts or fruits. It is talking about the actual ingesting of the food, crushing it, chewing it up and having it become a very part of you, and that is the imparted anointing, and so we see in verse 54, Jesus says, he who does not just have my life flowing through him, but he who has my life absorbed into his life or joining with his life hath eternal life, and I will raise him up at the last day, so we see when the Greek word translated partake is used, there are two different things that Jesus is saying, that he is saying about the Holy Ghost. He is saying not that life is in you but that you have eternal life and that he will raise you up at the last day. And eternal life means life everlasting. And he will raise you up at the last day, and I -- from the last teaching, I told you that expression to be raised up in the last day, it can be translated to be born. You will be born at the last day, or you will be born into the last day or age; you will be -- I suggest to you, you will be born into the age of the kingdom, the age of the kingdom. So to have the Holy Ghost gives you the life of the church age, t- -- that is the imputed anointing; to have the imparted anointing gives you the life of the kingdom age, and you -- when you have the imputed anointing, life is within you; when you have the imparted anointing, you have that life; it is not [?no longer?] within you, it is yours; you possess it, and you shall be born into the last day, which is the kingdom age.
Verse 55. “For my flesh is meat indeed, and my blood is drink indeed.” Verse 56. “He that eateth my flesh, and dri- [AUDIO CUTS OUT] blood, dwelleth in me, and I in him.” The word eateth in verse 56 is also “partake.” He that partakes, that chews up and becomes one with my flesh, and drinketh my blood, dwelleth in me, and I in him. The Greek word translated dwelleth means abide; it is Strong’s 3306. It means to not perish, to continue to be present. Sometimes it is translated age-abiding life. It is speaking about the imparted anointing. It is speaking about the one who ingests the flesh and blood of Jesus, not the one who covers himself with it. And so we have a question here, how will we live through him? “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.” How does that happen? Does anybody remember? How does that happen? How does Jesus abide in us? How does he continue in us? Now that is not true of the Holy Ghost. The Holy Ghost rises and falls, flows in, flows out, OK, how does Jesus abide in us. How does he continue in us? In what form?
And what happens after he engrafts into us? Where does he abide? He abides --
In our mind.
-- in his mind -- well, not in the carnal mind but in the mind of Christ, in the mind of Christ, OK? He --
[?But?] I thought that he was growing up in our carnal minds? I thought he was growing up in our carnal minds.
Well, he is, but the question was, in what f- -- not where is he living, in the amniotic sac of the carnal mind, but the question was, in what form does he abide in us? In his mind.
[INAUDIBLE] mean -- in his mind -- is that what you are saying?
In his mind. Yes, --
-- in the mind of Christ, OK?
Verse 57. “As the living Father hath sent me” -- boy, that amazed me; I never saw that. I never kn- -- I never th- -- if there is a living Father -- if there is a living Father, there must be a dead father, OK? And, of course, the dead father is Satan -- and a- -- another way to translate this in verse 57 is Father of the living, Father of the living. And did not Jesus say that God is the -- that the Father is the God of the living? He is not the God of the dead. OK? Jehovah is the God of the spirits of men. OK, he is not the God of these dead souls. He is the God of the spirits of men, and when his spirit is your spirit, then life is imparted to your soul, and he is the God of your soul also, but he is not the god of this dead soul. The god of this dead soul is the prince of the power of the air, Satan; he is the god of this dead soul. He is the god of the dead.
So as the Father of the living hath sent me and I live because of the Father -- and how does Jesus live because of the Father? Because the Father has formed the mind of Christ in the man Jesus, and we see here Jesus saying, I live by the Father. That means Jesus does not owe his existence to the carnal mind. Every other human being on the face of the earth owes their existence to the carnal mind. How do I know that? We get sick, and we die. When the carnal mind causes you to exist, you are corruptible. When Christ causes you to exist, you are incorruptible. So we in the world today, even those most anointed of us, owe our existence to the carnal mind, and Christ is also present with us. Christ is present with us doing everything he can to behead us from our carnal mind and to strip our soul from the carnal mind’s authority and place himself on the throne of our soul as king, and when he does that, we shall become incorruptible.
So here we see Jesus declaring to -- [?well,?] anyone listening to this message that things I preach doctrine that has no scriptures for it, here is Jesus speaking about the fact that his soul has been beheaded, and he now lives by the mind that the Father has birthed in him or begotten in him. “So he that eateth me, even he shall live by me,” and this word eateth in verse 57 is again partake. It is the second Greek word translated eat. Not he that covers himself with me, but he that ingests me and becomes one with me, he shall have my mind and live by me just as the Father formed the mind of Christ in Jesus and lived through the man Jesus. The Lord Jesus shall form the Christ Jesus in you and shall live through you. We are the flesh of Jesus in this hour. If the mind of Christ in you is manifesting, Jesus is having existence in this world through you. And we talked about this the other day. That is why it is an error for people to think of Jesus of Nazareth as God. The reason Jesus of Nazareth was the Son of God, which was Christ, was his mind. Therefore, Jesus the man married the mind of Christ and took the name of his husband. Therefore, Jesus, who was Christ, was the Son of God, but that mind which was in Christ Jesus, even Paul said -- did not Paul say it, let it be in [?you?]? And when that mind which was in Christ Jesus is in you and beheads you from the carnal mind and sits down on the throne of your soul, you shall be -- and I can hear them screaming, it sounds like blasphemy, but it is not. When the mind of Christ possesses you utterly -- when the mind of Christ strips you of your carnal mind and utterly possesses you and truly becomes your king, you shall be Celie [SP] the Christ, Rita the Christ, Joseph the Christ, and we shall have a many-membered human body of the single undivided mind of Christ, and therefore, Christ is black, and Christ is white, and Christ is yellow, and Christ is male, and Christ is female, and Christ is Indian, and Christ is every manifestation of human being in the earth. He is not in the animals; he is not in the trees, but he is in men, and he is in all kinds of men. That is why we have no record of what Jesus of Nazareth looked like. The Lord does not want us to know what he looked like. Jesus of Nazareth was only the first human being in which Christ, the Son of the living God who his spirit appeared. Does anybody not understand this? Christ is a spirit. The God of the living is a spirit. He is spirit. He is the God of all the spirits of men. He is not a man that he should lie. He is a spirit.
Glory to God. Verse 58. “This is that bread which came down from heaven: not as your fathers did eat manna, and are dead” -- and of course that word eat, manna is the word eat as we know it, and now they died. He that eateth of this bread, he that partaketh, the second Greek word, of me, he shall live forever, or he shall live for the life of the age, for the life of the age. Now, someone that is really studying this might have a question; they might say, in verse 51, Sheila, the Scripture says, he who take -- who eats of me, who covers himself with me, shall live for the life of the age, and in verse 58, it says the same thing, so how could you say there is a difference between he who covers himself and he who ingests Christ into himself because it says the same thing in verse 51 as it says in verse 58, and my answer to you is that the word age is not modified; it is not clear what age Jesus is speaking about, and I suggest to you that in verse 51, he is speaking about the church age; he who has the Holy Ghost, he who covers himself with Christ shall have the life of the church age within him, but he who ingests Christ, he shall live into the age of the kingdom. OK, now I cannot prove it to you because the word age is not modified, but I suggest to you that Jesus is speaking in verse 51 and verse 58 about two different ages. If you can receive it, receive it. If you cannot, that is OK. Glory to God.
OK, I would like to just take a couple minutes here to give you a -- to point up to you which word was used in each of these verses and also to point out the tenses to you; the tenses that Jesus is speaking in is very important, and the tenses that I am going to read to you now I took out of the Interlinear. They may or may not line up with the King James. I did not do that comparison, but if you are listening to this message, I am not making a mistake. If what I say does not line up with the King James, I am not making a mistake; I am taking the tenses out of the Interlinear. OK?
Verse 50. Jesus is saying, a man may eat and not die. Let us look at the verse. “This is the bread which cometh down from heaven, that a man may eat” of it “and not die.” OK? That it is possible for a man to eat of it.
Verse 51. “I am the living bread which came down from heaven: if any man eat of” the -- “of this bread, he shall live for ever.” Notice the future tense. First of all, it is a conditional phrase, if anyone eats of it, first in verse 50 he says it is possible to eat of it, and verse 51 says, if you do eat of it, you will live in the future. Now, brethren, if you receive the Holy Ghost it means you will live in the future. You are not raised from the dead because you have the Holy Ghost. The Holy Ghost th- -- brings the promise to you. Now, the Holy Ghost is the gift of God; it is not the spirit of promise. The spirit of promise is the spirit of truth. I do not want to get off on that right now, but just please note, my point is, that if you have the Holy Ghost you will live -- or it is possible for you to live at sometime in the future. The Holy Ghost does not make you alive; you are not raised -- you have the Holy Ghost, and you are still dead. You are a bunch of zombies dancing around singing and jumping. You are still dead.
Verse 53. “Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.” OK, so now this is the present tense, and again it is conditional. If you do not eat my flesh and blood, you do not have life even within you. OK? We are still on verse 53. What did I do here? He who partakes of me has life -- I must have the wrong verse down here; I am sorry. I guess this is verse 54. “Whoso eateth my flesh, and drinketh my blood,” has “eternal life; and I will raise him up at the last day.” He partaking -- he who is eating, that describes an action that is continuing. He who is eating of me continually has eternal life. Now, brethren, if you have the imparted anointing, if you are partaking of Jesus on a regular basis, life is not within you. You have that eternal life, but it is not in its full maturity, and when you have that life in you, Jesus promises to raise you up or to cause you to be born into the kingdom age at sometime in the future; the tense is future; that is verse 54. If you have the imparted anointing, if you are continually abiding in Christ -- future: I will raise him up at the last day. So even though -- well, we are told that if you have the imputed anointing, if you have the Holy Ghost, you are still dead, and even if you have the immature imparted anointing you are still dead, but at sometime in the future, if you have the imparted anointing, you shall be born into the kingdom age and experience the life -- the full resurrected life of Christ.
Verse 56. “He that eateth my flesh” -- OK, in the Interlinear it is present -- He that is partaking of me -- He that is partaking of me continuously dwelleth in me, abides in me; that is present tense, immature imparted anointing.
Verse 57. “As the” Father of the living “hath sent me,” past tense, “As the” Father of the living “hath sent me,” past tense, “and I live,” present tense, the Father sent him, and he lives, “so he that eateth,” or he who is partaking of me shall live, shall live. Even though you have the immature imparted anointing, you are still dead.
Verse 58. “This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.” He who is partaking, present, of this bread shall live, future, through me unto the kingdom age. Everybody OK? Any questions on this area? OK. Any questions? Do you want to put that on pause? I will give you a minute and --
When you first started out, you said to eat and not die means to live and not die, in verse 50, and then you said it means a covering. Is that correct?
The Greek word translated to eat has a second possible translation, which means a covering or a covering from a storm, so the way we determine whether to translate it to eat as we know to eat or to translate it as a covering from the storm depends on whether the context of the sentence is natural or spiritual.
So is this talking about the covering of, like, say, a church? A covering --
Oh, no, it is talking about the Holy Ghost.
So if you partake of the Holy Ghost, you have the covering.
Jesus said, I am the bread that comes down from heaven. He said, if you eat me, if you take me as a covering, and when -- to take Jesus as a covering you receive the Holy Ghost, OK, but if you eat me -- if you actually eat me, ingest me, then you have the imparted anointing; you have the engrafted seed.
Oh, I see. So the Holy Ghost is just on you.
The Holy Ghost is on you.
While impart- -- that is the imputed.
That is the imputed anointing, but the imparted anointing, which actually comes in three stages, OK, the first two stages of which you still did.
Do you mind me asking a question about the word covered in the scriptures?
Does that mean that the woman is not supposed to prophesy unless she has the covering? Is this the same covering of the Holy Ghost that it is talking about here? That if you have the covering of the Holy Ghost you can prophesy. Is that what it is talking about?
Mm. We did a whole series on it. I --
Right now I cannot recall -- put that on pause; let me see if I can remember. The covering is Christ. If you have the gift of prophecy, for that moment that you are prophesying, a temporary Christ is formed in your mind and has crushed down your carnal mind, that is the covering; the covering is Christ. What that scripture is saying, if you are prophesying out of your carnal mind, you should not do it because of the angels, because if it is your carnal mind prophesying, the angels are going to -- the angel as the carnal mind is going to do damage. Should not try to prophesy until Christ -- until the temporary formation of Christ has pushed down your carnal mind. That is what it is saying.
So then there is [sic] two different coverings then, right?
Yes, one is on top --
The covering of Christ.
-- of you, and one is woven through you.
OK, so then there is a covering of Christ, and there is a covering of the Holy Ghost?
And Christ comes in several forms. You can have a temporary formation of Christ. If you have the Holy Ghost and you prophesy, that is a temporary formation of Christ which comes on you, when you begin to prophesy and dissolves when the prophesy is over.
If you have the engrafted seed, that is the immature imparted anointing, OK? And then, of course, you have the fullness of the imparted anointing.
So it comes in different forms.
When you hear the word true -- a true covering” when you hear those words, does that mean the covering of Christ is the true covering?
Yes, the true covering is Christ, --
-- whether he be imputed or imparted or temporary or in the fullness, the only true covering is Christ. OK?
[INAUDIBLE] The Holy Ghost is not the true covering.
The Holy Ghost is not the true covering, no. Christ is the covering. Let me say it again. Christ is the covering. Whether imputed or imparted or temporary or full stature, the covering is Christ; the seed cannot cover you; the seed cannot cover you.
So I always thought that these verses, verse 51 and 5- -- 50 and 51 meant eating of Christ and obtaining eternal life, but you are telling me it is obtaining the -- just the church age.
Well, it depends on the verse. We went thr- -- we just went through all them. In some verses it means the church age, and the other verses it means the kingdom age.
But I thought verse 50 was talking about that, and evidently it is not. This is talking about the church age while the verses ahead of it is talking about the kingdom age.
Right, it is a progression. First Jesus starts talking about the church age, and then he goes on to the kingdom age. He begins with the church age, and he ends with the kingdom age.
So this living bread that he is talking about that comes down from heaven does not give you eternal life.
Oh, he gives you -- there is eternal life in the living bread; it depends on what form it takes in your life and how it interacts with you. He is the living bread. If you receive him in the form of the Holy Ghost, there is no eternal life in [?it?him?], but if you ingest him, if he engrafts to you, then Christ is formed in you; there is eternal life in that. It is what you do with him. It is the same principle as the talents; it is what you do with them. He is eternal life in himself, but that eternal life has to get inside of you. For you to have eternal life, he has to be growing in your -- the soil of your soul.
So this -- what you are telling me here then is that this eating of it in verse 50 is eating -- is a different eat; that is what you are -- that is the whole point is what you are saying?
The different Greek -- there are two different Greek words, yeah.
Eating of it and not dying in this verse does not mean eating of the flesh of Jesus and gaining eternal life. It means a different eat. Is that what you are telling me?
In verse 50, the Greek word translated eat means to cover yourself with.
To cover yourself with.
So it is a different eat. It is not consuming it up. That is what you are telling us.
Let me just make sure that is the right one for verse 50.
OK, so there is [sic] two forms of eat -- there is two forms of how the living bread is taken.
Exactly, it is how you take it.
One for one age and one for another age.
Right. That is true. Right. Verse 50 is the covering. OK. So in verse 50 then, you all have -- you will take the covering of Christ -- put that on pause, Celie [SP], please. It is talking about this lifetime, is that you are going to have -- you are going to be able to experience the covering of the Holy Ghost in this lifetime; it is not speaking about eternal life.
And then in the next verse it is talking -- it says, “If anyone eats this bread, he will live for ever,” so that does not mean he will live for ever in the sense of eternal life.
No, what it says in the Greek is that he will live into the age; the question is which age.
And I suggest to you it is the age of the church age, not the kingdom age. Oh, wait a minute; wait a minute. Let me straighten that out. Wait a minute. I knew something was wrong there. The Lord just told me what it was. Look at the tense in verse 50. “This is the bread which cometh down from heaven” -- it is coming down from heaven -- “that a man may eat thereof, and not die.” This bread is given unto you so that it will be possible for you to eat it and not die, OK, and what -- it is very -- it is a common thing in the Scripture for the Lord to make one statement, overall statement, and then explain it, so what this is saying in verse 50 is that the bread of heaven is given unto you that you may take it as a covering and not die, but the implication is that after you take it as a covering; it has for you to not die; it has to engraft to you and go through all of the stages for you to not die. Then in verse 51 he begins to explain the procedure -- can you hear that? OK. Verse 50 is the overall promise. “I am the bread.” If you take it as a covering -- and what is unstated there -- and if you follow the procedure all the way through to the end, you will not die, and this is the procedure, verse 51, says, “If any man eat of this bread,” OK, he will live into the church age, and then he goes on and eventually gets to the imparted anointing, whereby you receive eternal life. That is what it is. OK, did I explain it now? Verse 50 is the promise. If a man eats of it, he may, if he follows all the way through to the end, never die. Verse 51 starts telling you about the imputed anointing and then goes on to the imparted anointing. OK? OK.
Sheila, are we to assume that when you say, I will give you life, the life of the [?world?], that means the church age, and then on verse [INAUDIBLE]
Well, first of all, tell me what verse you are reading [?in?it?].
Verse [INAUDIBLE], we were just on that. [INAUDIBLE]
Well, wait a minute. Let us -- OK, give me the whole thing, and then we will go back.
[?And then in?] it says, “And he that eateth this bread shall live for ever”; that means eternal life.
The “live for ever” means eternal life.
So that is the kingdom age.
That is the kingdom age, but I am not sure what your question was on verse 51.
[INAUDIBLE] said the church age, and I was wondering where you get -- you got that from [INAUDIBLE]
OK, in verse 51, OK.
“If any man eat of this bread, he shall live for ever,” but if you look at that in the Greek, what it says, he shall live unto the age; he shall live into the age, or he shall have the life of the age.
That is in 58.
No, that is 51. It says the same thing in 51 --
[INAUDIBLE] says [INAUDIBLE] the life of the world.
No, that is the next sentence.
In 51 it says, “if any man eat of this bread, he shall live for ever:” --
[?It says it?] [INAUDIBLE]
-- and the bread that I will give is my flesh, which I will give for the life of the world.” OK?
So what does that word world mean?
Well, the word world means cosmos, but that is not what we are talking about right now. What we are talking about right now is this second phrase which says, “if any man eat of this bread, he shall live for ever.” That is what means he shall live -- he shall experience the life of the church age. OK? And then the next sentence which says, “and the bread that I will give is my flesh, which I will give for the life of the world,” that is speaking about the sacrif- -- his sacrifice and death on the cross.
OK? OK, did I answer your question?
OK, anybody else? Hallelujah.
OK, we will try chapter 7. Glory to God. I will just tell you briefly verses 1 through 6 -- well, maybe we should just read it, verses 1 through 6. “After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. Now the Jew’s feast of tabernacles was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may see the works that thou doest. For there is no man that doeth any thing in secret” -- see how they are challenging him -- “there is no man that doeth any thing in secret, and he himself seeketh to be known openly.” Now, they are applying carnal standards to him. Please notice that they are applying carnal standards to him. They are saying -- well, m- -- no man would do miracles and not want to show himself to the world and get the praises of men; that is what they are saying, and then verse 5 says to us, and his brothers were saying this to him because they did not believe in him, they did not believe that he was doing the works that was said that he was doing; they did not believe he was capable of it, and their proof was that no one in their left mind would do these glorious works and not want the praises and glory and perhaps financial blessings of men.
OK. So, we find this very common that carnal men apply carnal standards to men who are living out of Christ, OK, and they always -- as someone said to me once, your behavior does not line up with what you are saying; your behavior is not lining up with what you are saying; that is because you are applying your carnal standard to me; my behavior is lining up with what I am saying; you are carnal, and you do not understand what I am doing. So we see that his own natural brothers were challenging him in a subtle, manipulative way to reveal that he was a phony, and Jesus said to them in verse 6, “my time is not yet come: but your time is always ready.”
“The world cannot hate you; but me it” hates “because I testify of it, that the works thereof are evil.” Now, he is talking to his brothers about their own carnal mind. He is saying to them, the world does not hate you, but it hates me. He is saying to his brothers, your carnal mind, you do not hate yourself; you do not hate your own kind, but you hate me because I testify of the evil that is in your mind. Well, why would he be saying that to them? Because he knew what their thoughts were. He knew what their [?heart?] was -- he knew what their motives were, and he is telling his own brothers you hate me because I testify of your evil -- what does that mean? -- he is saying to them, if you had the power to do the works that I do, if you had the power to do the miracles, you would not be able to keep it a secret; you would be going out showing yourself to the world; you would be trying to make money out of it; you would be trying to receive disciples unto yourself out of it; therefore, you think I am like you are, but I am not like you are; therefore, my righteousness testifies to the evil in your own heart. By what you think of me that is a testimony to the evil in your own heart because what you are you think of me. Is that clear?
Verse 8. Jesus speaking to his brothers, “Go ye up unto this feast: I go not up yet unto this feast: for my time is” yet [sic] -- “is not yet full come.” Now, listen to this, brethren, clearly, I am not going to this feast.
Verse 9. “When he had said these words unto them,” Jesus stayed “in Galilee.”
Verse 10. “But when his brethren were gone up, then went he also up” into [sic] “the feast, not openly, but as it were in secret.” He lied to his brethren, and then he sneaked into Galilee. Now, brethren, Pharisees have a real problem with this. I do not know how Pharisees justify this, but I am telling you, Jesus lied, and his motive for lying was that he knew that these men who were tell- -- first of all, where did they come off telling him what to do? OK, he had authority over them; where did they come off telling him what to do? Now, if he was in a religious bondage, he would have felt compelled to say to them, well, I am going, and probably, if he had told them that when he arrived in Galilee, they would have been standing there or had other men standing there trying to kill him. He lied to s- -- well, they could not have killed him anyway, but if he were -- if they could have killed him, he lied to save his life, and for whatever reason, the Father must have instructed him to lie because the hearts of the men who were c- -- who were -- they were telling him what to do, but they were really questioning him, are you going? That is what they were really saying, are you going? We want to lie and wait for you if you are going. And he outright lied to them to throw them off his trail, and then when he did go to Galilee, he did exactly what they accused him of saying, no [?man?men?] would do that. He went secretly. Why? Because the Father told him to go secretly. Why? Because it was not time to let evil men know his whereabouts.
So the bottom line is if you do these things, is it your carnal mind -- or is it Christ -- and I know that a year or so ago here, I was supposed to be away, and the Lord sent me back, and I came back secretly, and I could not explain to anybody what was going on. I just knew the Lord was telling me to go [?hide in the bedroom?]. And after the meeting I came out, and I know that somebody had it in their heart to do evil here. And I knew it the whole time. And it just so happened that we had a guest in the congregation that night; it was your family, and I am convinced that because we had guests in the congregation, the evil that that p- -- the evil that they intended to do, I believe, was to have something ungodly to say about me to stir up the congregation somehow, and because those guests were present, nothing was said, but when I came out, someone in the congregation -- and I am not saying it was the same person that had it in their heart to do evil; I am not saying that -- but someone in the congregation was very upset that I had [?secreted?secrated?] myself in the back of the rooms here, and they told me to my face that they could not believe that it was Christ, but it was Christ. It was Christ, and Christ does do things like that. I was told Christ does not do things like that. Christ does do things like that.
So the bottom line is, is it Christ, or is it your carnal mind? What I am saying to you is if you see me doing things like that or if you see anyone else that you know to be a person of God doing things like that, you had better check it out with the Lord before you attack them and accuse them and tell them that cannot possibly be Christ in you because you are just revealing yourself as a Pharisee and a carnal person because Christ does things like that.
OK, I am going to -- look; I do not know what is going on here these last few weeks, but I am going to tell you, if everybody here is sleeping, I am not going to preach. I have to have at least one person that is going to be awake. I am not going to preach to a whole room of sleeping people. And I am not mad; I am just telling you that I do not know what it is, if it is the anointing or whatever it is, I am not going to sleep [sic] to a whole room full of closed eyes because it is distressing to me. So, I suggest that you try to stay awake, but if you really cannot, I am going to shut down for tonight, and I am not saying that with any malice, OK? So I just pray for you that -- I am going to leave him alone -- I just pray that the Lord helps you to stay up because it is -- I acknowledge that it is the anointing, and it seems to be more severe. I do not know what the Lord wants me to do about this, but I do -- I will submit myself to you, Lord; this is how I feel right now. If this is not your mind, if you want me to preach to a room full of sleeping people, I will do it, but this is my feeling right now that if I do not have at least one person awake, I am going to stop the meeting, and if that is not in line with your mind, Lord, you just correct me, and I will do whatever you say, but that is how I feel. I pray that you keep them up. You know, I do not know what the answer is; I pray that you keep them up. Hallelujah.
OK. And that word evil in verse 7 where Jesus says, “The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.” That Greek word translated evil means evil in an ethical sense, evil in an e- -- in other words they are unethical; their motives are unethical; their motives are unrighteous. It does not necessarily mean that they are murderers or serial killers, that their motives are just not right, immoral.
Verse 9. “When he had said these words unto them, he abode still in Galilee. But when his brethren were gone up, then went he” up also “unto the feast, not openly, but” “in secret.”
And “Then the Jews sought him at the feast, and said, Where is he?” You see, he knew that was going to happen. He knew that the Jews were going to seek him at the feast because they wanted to hurt him.
“And there was much murmuring” amongst “the people concerning him:,” verse 12, “for some said, he is a good man: others said, Nay; but he deceiveth the people.”
“Howbeit no man spake openly of him for fear of the Jews.” Now the Jews had the civil -- had possession of the civil government at this time. What that means is they were afraid of being arrested or [?it?] -- or not arrested put out of the synagogue. It was a horrible thing to be put out of the synagogue. Well, how would you feel if you were put out of church here? It is not a -- it is not a good feel- -- everyone wants the privilege of coming to church. So they were very carefully watching what they said.
Verse 14. “Now about the midst of the feast Jesus went up into the temple, and taught.”
“And the Jews marvelled, saying, How knoweth this man letters, having never learned?”
And “Jesus answered them, and said, my doctrine is not mine, but” him [sic] “that sent me.” “My doctrine is not mine, but” him [sic] “that sent me.” I say the same thing unto you; my doctrine is not mine, but it is of the one who sent me.
And this is how you are going to know. Verse 17. “If any man will do” the will of the Father, “he shall know of the doctrine,” or he shall recognize that the doctrine is of God, “whether it be of God, or whether I speak of myself.” “If any man” do the will of the Father -- and what is the will of the Father? Love the Lord your God with all your mind, your heart and your soul, and love your brother as yourself to the fullest extent that you are able. What Jesus means is, if you are truly living for God; if you are not here looking for the loaves [?and?or?] the fishes, if you are not here because it is something to do on Sunday, if you are not here because it makes you fe- -- because your life is filthy and it makes you feel clean to come into church, but if you are really seeking and panting after God, OK, you will recognize his doctrine when you hear it. And I want to tell you, there are very few, as we all here know; there are very few that are recognizing this doctrine as the doctrine of Christ.
Verse 18. “He that speaketh of himself seeketh his own glory:,” so that is another wavyou can test the one who is delivering this doctrine. Is he seeking his own glory, or is he pointing you to Christ? “But he that seeketh his glory that sent him, the same is true,” or the truth is in that one, “and no unrighteousness is in him.” So that is a good test. Try the spirit on the preacher. Has he joined glory unto himself, or is he continuously saying, serve God, brethren, serve God, brethren; you must get Christ for yourself, brethren? That is a sign that the minister is of Christ, a man that is seeking to bring disciples unto himself, who will not let people go, who expects you to stay in his fellowship forever and ever, who does not acknowledge that Christ is the head of this ministry and that you could be moved out at any time in accordance with the will of the Lord; anyone who is say- -- telling you anything other than that is making disciples unto themself [sic], anyone who is looking for a name for himself -- and sometimes it is hard because if you are a minister, you are entitled to certain respect, and you are entitled to put your name, you know, on your books or whatever, but you have to ask God for wisdom. You can tell; you can tell if the person -- if the minister is telling you that you have to make your own decisions, that you have to pray for Christ, that you listen to the [?counsel?council?], and then you pray, that is a sign. You can hear it. Open your ears; it is there to hear. The minister is making your every decision for you and telling you what to do and making you dependent on them. OK, then it is not likely that it is God. Now do not mix this up; do not mix the minister making you dependent on him; do not mix that up with him saying to you, if you come to him in a very emotionally weakened condition and the minister says to you it is all right to be dependent on me for a season as I strengthen you, OK, do not confuse that with the minister apprehending someone and making you dependent on them. Can you hear the difference? Saying if you are weak, it is OK to lean on me until you get strong. It is not the same thing as making you dependent on them.
Verse 19. “Did not Moses give you law, and yet none of you keepeth the law? Why” do “ye” go “about to kill me?” So Jesus is clearly telling them that no one, not one of them is able to fully keep the law of Moses. OK? And he says, why do you go about to kill me? Jesus had looked right into the heart of them, and they were saying this man is breaking the law, and Jesus is saying, you are not keeping the law either. Who are you to condemn me? That is what he means when you are trying to kill me; you are condemning me for breaking a law that you yourself are not keeping. But we know in Jesus’ case it went further than their condemning him. The Pharisees really were seeking in their heart to kill him, and at that time, whether or not they were admitting it to themselves, I do not know, but verse 20 says, “The people answered and said, Thou hast a devil: who goeth about to kill thee?” They said, you have a spirit of divination. What are you talking about? Who is going about to kill you? So -- and what spirit is that? When you take your sin and you project it onto the other person?
What is the spirit?
OK. What is the spirit, when you take your sin and project it onto the other person?
It is what?
It is pride.
Malignant pride, yeah, malignant pride. Malignant pride. So Jesus looked into the hearts of the Jews; he knew what they were thinking. He knew what they were thinking, and he spoke to their minds, you know? As you move on in Christ, you will find yourself doing that, or if you are around someone that is a highly spiritual person you will find me frequently speaking to your mind. You have not told me what is on your mind. Lots of times you are not even aware of what is in your own mind, and I will be speaking to your mind. Now, if you know what is in your mind but you did not tell me, that gets some people nervous, they do not like me knowing what is in their mind, and then other people that are not even in touch with their own feelings get mad at me because I am speaking to their denied thoughts, and they think I have a devil. I do not have a devil. I have Christ, and I know what is in your heart, and some of you, if you knew to the extent to which I knew what was in your heart, you would probably be very upset. I see very deep.
“Jesus answered,” verse 21, “and said unto them, I have done one work, and ye all marvel.” What was the work that he did? He says, “I have done one work, and ye all marvel.” And I refer you back to verse 15, which says, “And the Jews marvelled, saying, How knoweth this man letters, having never learned?” So we say to the Pharisee, it is amazing that you can teach without being a bible-school graduate. Do you know that it is possible for the Lord to raise up an illiterate man to preach this word? Do you know that you can preach the gospel or the doctrine of Christ being unable to read? It is possible. So Jesus said, “I have done one work, and ye all marvel.”
Verse 22. “Moses therefore gave unto you circumcision, (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.” What is Jesus saying? He is saying that there is a law that is higher than the law of Moses. Do you know what that means, being non-Jews? The law of Moses says that when a baby boy is born that he is circumcised on the eighth day, and if that eighth day falls on the sabbath day, which says thou shalt not do any work on the sabbath day, it is a question of which law do you obey, the law of Moses, which says circumcise -- the law of Moses which says, thou shalt not work on Saturday, or do you obey the law of the fathers which says the baby boy shall be circumcised on the eighth day? And Jesus says, you obey the law of the fathers, and in fact, the Jews do obey the law of the fathers. The law of the fathers is a higher law than the law of Moses. You circumcise that baby boy on the eighth day even if it is a Saturday.
So he says in verse 23, “If a man on the sabbath day receives circumcision, that the law of Moses should not be broken,” why are you “angry at me, because I have” healed on the sabbath day? Is not healing -- is not the saving of life a higher law than a religious law that says thou shalt not work on the sabbath day? If circumcision breaks the law, certainly healing should break the law. What is wrong with you? Now, let me point out to you, in verse 19 and 20, Jesus tells them, they are trying to kill him, and the Jews say, that he has a devil, that it is not true, and it ends with a question, “who goeth about to kill” you? And look at Jesus’ answer, “I have done one work, and” you “all marvel.” He does not answer them. You see, they try to put him on the defensive. He told them the truth; you are trying to kill me, and their response was to throw it back on him, and he would not receive it; he did not respond to their provocation; they tried to put him on the defensive, and he just went on to upbraid them.
And after he tells them all this about circumcision and a higher law, he says to them, verse 24, “Judge not according to the appearance, but judge righteous judgment.” He says, maybe, maybe I look like I am doing wrong to you, but judge righteousness; judge righteousness. He says it looks like I am breaking the sabbath day law; do not be religious; use your Christ mind; the man is sick; he needs to be healed; judge righteous judgment. That is what he is telling them.
After Jesus upbraids them and tells them that there is a higher law than this religious law, which has the -- religious law has its place, but Jesus said it is a higher law. After he tells them that in verse 25, verse 25 says, “Then said some of them of Jerusalem, Is not this he, whom they seek to kill?”
Now, please note, back in verse -- did I write down what verse it is? -- back in verse 15, again, back to verse 15, it says, “And the Jews marvelled.” Jesus is speaking to the Jews. Verse 15 says, “And the Jews marvelled,” and saying, “How knoweth this man letters, having never learned?”
Verse 16, “Jesus answered them, and said, my doctrine is not mine.” OK, so he is talking to the Jews. Then he goes on to tell them that they want to kill him, and now in -- and -- now, remember, the Jews are denying that they wanted to kill him. They told him he has a devil, but in verse 25, not speaking about the Jews now, but speaking about those who are of Jerusalem, “Then said some of them of Jerusalem, Is not this he, whom they seek to kill?”
So I am suggesting to you that the Jews as a whole were either in denial as to their own motives or denying to Jesus their true motives to kill him, but there were fai- -- there -- see, all of Israel is not i- -- all of Israel -- all Israel is not Israel. There was a company of faithful amongst Jewry, and we are told, I think it is verse 25 here, is that what I said, yeah, they are described as those of Jerusalem. Now, remember, Holy Jerusalem is the soul -- the man that is in a righteous heart, so there were those who had the im- -- the mind of Christ, whatever it was, imputed -- I guess it had to be imputed in those days; they were reading these scriptures, and a quickening of the life of God had happened in their heart, and therefore they had discernment, and they knew that this was the Christ, and they knew the motive of the Pharisees that they wanted to kill him, so we see that the Jews in the establishment, the Jews that had power, that Jews that had money and political authority, the Jews that were benefiting from religion had no discernment. They could not recognize Christ, and they really were seeking to kill him, but amongst the common people, there were some faithful who had read this scripture and who had had a quickening in their heart and had an imputed Christ and they knew that this was the Christ, Jesus was the Christ, and they knew that the establishment that the Pharisees wanted to kill him, so we see two distinct groups amongst Jewry.
Verse 26. “But, lo, he speaketh boldly, and they say nothing to him. Do the rulers know indeed that this is the very Christ?” They are saying to themselves, the common people are saying, they -- do they -- could they possibly know that he is the Christ and still want to be killing him? Could our leaders really be that ignorant? That is what they are saying. Is it possible that we have discernment and our leaders do not? Look at how boldly that he speaks. Hmm? He is the Christ. But they want to kill him. Something is wrong here. So what is happening?
Verse 27. “Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is.” Excuse me. Now these are the faithful of Jerusalem, saying, how come we know that ther- -- whence this man is -- where he comes from, that he comes from God? How can we know it and the rulers do not know it? But when Christ comes, no man knoweth whence he is, or when Christ comes, no man will be able to recognize that he is out of God. Now I want to suggest to you that is a wrong translation. What it is saying is, the faithful of Jerusalem is saying, how come we can tell this man is out of God? Because we know that when -- I just want to give it to you exactly right -- we know -- in other words, what is implied is that the Scripture says, when Christ comes, no man will be able to tell. How come we can tell? But it does not say in the Greek, no man. That is not what it says in the Greek, that no man will be able to recognize that he is out of God. The Greek says -- let me give you the word. The Greek does not say no man. It says no one, Strong’s 3762, and the grammatical significance here is that none of the others here know -- if the Greek were to truly say no man, it would mean that even the ones speaking did not recognize or could not recognize that Jesus was messiah, which was not the case. These common men recognized Christ because of their studies of the scriptures which had produced fruit in them. Remember that the Pharisees’ studies of the Scripture had produced no fruit. Jesus had upbraided the Pharisees and said to them, you read the scriptures which testifyeth me, but you do not know me, but here we see the common people had connected with the spirit behind the scriptures. Had an imputed Christ and did in fact recognize that Jesus was the Christ.
Verse 28. “Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am” -- or whence I -- let me just take that for you -- “Ye both know me, and ye know whence,” or from where I come, “and I am not come of myself, but he that sent me is true, whom” you “know not.” Well, the truth has sent me, or the spirit of truth has sent me, or the one who is of the truth, the Father, the true one has sent me. There is the true one, and there is the false one, also known as the liar; Satan is the liar, the true who? The true God, Jehovah has sent me; that is what he is saying.
Now, in verse 29, Jesus says -- well, [UNINTELLIGIBLE] back to verse 28, he says, the true one has sent me whom you do not know because he said in another place, if you knew the one who sent me, you would know me. If you had a relationship with Jehovah, an imputed Christ would be formed in you, and you would recognize me, so he is saying to them, If you do not recognize me, that means you do not have a relationship with the Father. Brethren, what would we say today? All the people that do not recognize Christ in us, all the people that do not recognize this doctrine, do you realize that we can legitimately say to them, you never knew the Father because if you really knew the Father, if you had truly connected with the Father, you would know that I come from him. And someone said that to me, you know, very recently; he had a big problem with the doctrine for a year and a half, but he -- and I know this to be true because he told it to me at the time; he said I always knew that you were of God; he said I always saw the fruit of the love of God in you. He said I always saw the love of God in you; I was just frightened of the doctrine, but he said, I always knew you were of God, and I believe that, but there are people that say I am of the devil; something must be very wrong with their relationship with the Father if they can say that his Son is of the devil. I can hear you saying you are afraid of the doctrine, but to say that the anointing on me is not Christ, you do not know God; you have nothing to do with him.
Verse 29. “But I know him:,” I know the Father, “for I am from him,” or I come from him, “and he hath sent me.” But I want to read you that -- it sounds pretty -- now, let me tell -- put it to you this way. Verse 29, “But I know him:,” I know the Father, “for I am” come “from him, and he hath sent me.”
Verse 30. “Then they sought to take him.” Well, did you ever wonder how come they sought to take him at that point? Let me read you verse 29 as I read it in the Interlinear. “Because the one who sent me out from himself is I Am; the one who sent me out from himself is I Am.” In other words, he said, I am the Son of God; I came out of God. And they rose up to kill him. They tried to kill him. It was not even that he was breaking the sabbath or that he was doing miracles or healing or any of stuff; the bottom line was that he was saying he was messiah. And they were saying, you cannot be messiah. Why? Because you do not fill [sic] our carnal idea of who or what messiah is going to be; you do not fit; therefore you cannot be a messiah, and they sought to kill him. They were not trying the Spirit; they were not praying about it; they were not seeking the truth; all that they knew was that this man did not fit their pattern, and therefore they wanted to wipe him out. Why? Because people were following him. And they made a judgment that he was not messiah, so they wanted to kill him.
Verse 30. OK, we are almost finished. I guess I will finish this up. I just have a few more verses for you. OK. “Then they sought to take him,” and that Greek word translated sought means they started to think in their mind of how they could capture him. “But no man laid hands on him, because his hour was not yet come.”
“And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?”
“The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.” Now, please note that the Pharisees did not try to take him. They sent officers to take him.
And “Then Jesus said unto them,” and I suggest to you that Jesus is speaking unto the officers; I suggest to you that Jesus is speaking unto the officers; I suggest to you that there was a crowd there of Pharisees that did not understand a word he was saying of common people that had some understanding and that the officers were amongst the common people that had some understanding that he was messiah and some spiritual understanding of what he was saying, and Jesus said, verse 33, “Yet a little while I am with you, and then I go unto him that sent me.” Now, when you read that in the Greek, “Yet a little while I am with you, and then I go unto him that sent me.” In the Greek it says, “Jesus said to the officers, I go to I Am.” Now, I Am is a name for Jehovah. He said I go to I Am. So once again, he is telling them, not only is he the son of Jehovah, but I suggest to you that that expression “go to I Am” means -- and that the people understood it -- that he was going to be converted out of human form back into pure spirit form. He is g- -- was going to become one with the Father. That is what he said to them.
Verse 34. You “shall seek me, and shall not find me: and where I am, thither” you “cannot come.”
“Then said the Jews” amongst [sic] “themselves,” Where [sic] “will he go” -- see, he is speaking about spiritual things again; they are as carnal as can be -- Where [sic] “will he go, that we shall not find him? Will he go unto the dispersed” amongst [sic] “the Gentiles, and teach the Gentiles?”
“What manner of saying” -- well, OK, that is as far as I did, but I have a witness for you here. Please note that Jesus spoke to the officers, but the Jews did not understand. The Scripture does not say whether the officers understood or not, but please note, however, that in verse 37 Jesus continues to reach out and minister to the officers, and as a witness I have for you, 2 Kings 1: 9-13. If you want to get there, I will give you a minute. 2 Kings 1: 9-13. “Then the king sent unto” Elijah “a captain of fifty with his fifty. And he went up to him: and, behold, he” is -- Elijah [sic] “sat on the top of a hill.” “And” the captain [sic] “spake” to [sic] “him, Thou man of God, the king hath said, Come down.”
Verse 10. “And Elijah answered and said to the captain of fifty, If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty.”
Verse 11. “Again also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, O man of God, thus hath the king said, Come down quickly.”
“And Elijah answered and said” [sic] “If I be a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty.”
And again the Pharisees sent another head of the officers, and the third senior officer of the officers [sic] “went up, and came and fell on his knees before Elijah,” or before Jesus, “and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight.”
I am suggesting to you that Jesus was speaking to the officers because he knew that they had a heart that would eventually receive him, and he knew that the Pharisees had a heart that would never receive him because their heart was dead set against him because they did not want him, you see. It was not that they were having a problem with unbelief. They just did not want him to be messiah, and therefore, they were determined to not believe no matter what sign was shown unto them. And I want you to know that I have experienced relationship with people like that in my own family, who I went to years ago and I said, you know me all my life; you know I was dying for years; look at me; I am made whole. What explanation do you have for this? How -- are not you even interested in hearing my story? And they said, no, I do not believe in miracles. You do not believe in miracles? Well, what about me? I am standing right here in front of your face. How did this happen to me? I do not know, but I do not believe in miracles. That is called a hard heart, and there is no way that person will believe until the Lord smashes their heart because they choose not to believe.
So that is all I have prepared for you tonight. I will take questions, and we will pick this up at a future meeting. Any questions on tonight’s message?
The Pharisees are supposedly [?as?a?] men of God. Now, did not they have any kind of procedure where they prayed, you know, concerning a man like Jesus and what he was made [UNINTELLIGIBLE] [?the whole bit?]?
Well, I really do not know anything about their religion, but I will tell you this, that if their religion did prescribe a certain procedure, they were not following it because they were utterly corrupt, and the bottom line is they were not seeking the truth; they were seeking their own self-preservation. OK, did I answer your question?
OK. Anybody else?
Yeah, were they -- were [INAUDIBLE]
[INAUDIBLE] [?politics?] [INAUDIBLE] I’m trying to find [INAUDIBLE]
The people answered and said you have a demon who is seeking to kill you. Jesus was telling them, then why do you seek to kill me, and he was telling them that he knew that they were seeking to kill him, and they turned around and said, you have a devil. It sounded like they were saying, what is the matter with you? You are paranoid.
Is not that what they were basically saying?
Yes, that is what they were saying.
Yeah, they were telling him he was paranoid; that he was just paranoid in his mind. I thought that was interesting because sometimes people that are carnal might look at you and say you are paranoid when you might be seeing what is in -- really in their heart, yeah, and they are just saying you got a demon.
Praise the Lord. Sticks and stones can break my bones, but words can never harm [sic] me.
[CROSSTALK] And that is what they were doing.
Jesus was accused of being a paranoid, maybe a schizophrenic?
Accused of being schizophrenic.
And he was accused of being unstable, hmm.
I will tell you, anyone, any carnal person that observes the lifestyle of a spiritual person would think that they are mentally ill --
09/11/15 Transcribed by VerbalFusion
09/14/15 1st Edit SP