Friday, May 7, 2021
Monday, May 3, 2021
"If the Eucharist were just ordinary bread and wine with no miraculous element to it, then the new manna would be inferior to the old. But that’s a no-go when it comes to Biblical typology. The New Testament fulfillment must always be greater than the Old Testament type."
Jesus Christ, the new manna, is superior to the manna given in the desert because the nourishment that He provides is life everlasting. The manna given to the Israelites was designated to satisfy physical hunger and was thus temporal. Christ is to be spiritually consumed by faith and not by literally eating His flesh and drinking His blood.
"...If real blood was used for the ratifying ceremony of the Old Covenant, then how much more need there be real blood for the ratifying ceremony of the New Covenant, which is the Last Supper?"
The "real" and "substantial" blood of the New Covenant was shed on the cross. The wine at the Last Supper simply pointed to that reality.
Friday, April 30, 2021
Thursday, April 8, 2021
Unto us - for the benefit of the Jews first (Israel is here the speaker), and then the Gentiles (cf. "unto you," Luke 2:11).
A child is born (the Immanuel, child of the Virgin), unto us a son is given (Psalms 2:7) - God's gratuitous gift, on which man had no claim (John 3:16; Romans 6:23).
And the government shall be upon his shoulder. The ensign of office used to be worn on the shoulder, in token of sustaining the government (Isaiah 22:22). Here the government on Messiah's shoulder is in marked antithesis to the 'yoke and staff' of the oppressor on Israel's "shoulder" (Isaiah 9:4). He shall receive the kingdom of the earth from the Father, to vindicate it from the misrule of those to whom it was entrusted to hold it for and under the Most High, but who sought to hold it in defiance of His right. The Father asserts his right by the Son, the "Heir of all things," who will hold it for Him (Daniel 7:13-14).
And his name shall be called - His essential characteristics shall be.
Wonderful - (note, Isaiah 8:18; Judges 13:18, margin; 1 Timothy 3:16.) His whole manifestation is a wonder or miracle: and great as have been the past wonders which He performed for His people in Egypt at the Red Sea and the Jordan, He shall work still greater wonders for their deliverance hereafter (Isaiah 43:18-19; Exodus 15:11; Psalms 77:11; Psalms 77:14; Psalms 78:12; Daniel 12:6). Counsellor - (Isaiah 11:2; Micah 4:9; Psalms 16:7; Romans 11:33-34; 1 Corinthians 1:24; Colossians 2:3.)
The mighty God - (Isaiah 10:21; Psalms 24:8; Titus 2:13.) Horsley translates, 'God the mighty Hero,' or 'Warrior,' 'Eel (Hebrew #410) gibowr (Hebrew #1368): the character in which He will manifest Himself against the anti-Christian enemy (Revelation 19:11-15). "Unto us ... God" is equivalent to "Immanuel" (Isaiah 7:14).
The everlasting Father. This marks Him as "Wonderful," that He is "a child," yet the "everlasting Father" (John 10:30; John 14:9) - literally, 'The Father of eternity' [ `ad (Hebrew #5704)]. The Septuagint ( pateer (Greek #3962) tou (Greek #5120) mellontos (Greek #3195) aioonos (Greek #165), 'Father of the age to come' (Hebrews 2:5) - the Messianic age-the kingdom which shall have "no end" (Isaiah 9:7): the Author of eternal life to all that believe. Earthly kings leave their people after a short reign; He will reign over and bless them forever.
The Prince of Peace - (note, Isaiah 9:5; Genesis 49:10 : Shiloh, 'The Tranquillizer.') Finally, Hosea 2:18. Even already He is "our peace" (Luke 2:14; Ephesians 2:14). The antitype to King Solomon (the Peaceful, as the name means). The earlier Rabbins, the Chaldaic Targum, Beresheth Rabba, and Ben Sira, etc., all took the Messianic view of this prophecy.
Thursday, April 1, 2021
First, The ambition he had to see his day: He rejoiced, eµgalliasto—he leaped at it. The word, though it commonly signifies rejoicing, must here signify a transport of desire rather than of joy, for otherwise the latter part of the verse would be a tautology; he saw it, and was glad. He reached out, or stretched himself forth, that he might see my day; as Zaccheus, that ran before, and climbed the tree, to see Jesus. The notices he had received of the Messiah to come had raised in him an expectation of something great, which he earnestly longed to know more of. The dark intimation of that which is considerable puts men upon enquiry, and makes them earnestly ask Who? and What? and Where? and When? and How? And thus the prophets of the Old Testament, having a general idea of a grace that should come, searched diligently (1 Pt. 1:10), and Abraham was as industrious herein as any of them. God told him of a land that he would give his posterity, and of the wealth and honour he designed them (Gen. 15:14); but he never leaped thus to see that day, as he did to see the day of the Son of man. He could not look with so much indifferency upon the promised seed as he did upon the promised land; in that he was, but to the other he could not be, contentedly a stranger. Note, Those who rightly know any thing of Christ cannot but be earnestly desirous to know more of him. Those who discern the dawning of the light of the Sun of righteousness cannot but wish to see his rising. The mystery of redemption is that which angels desire to look into, much more should we, who are more immediately concerned in it. Abraham desired to see Christ's day, though it was at a great distance; but this degenerate seed of his discerned not his day, nor bade it welcome when it came. The appearing of Christ, which gracious souls love and long for, carnal hearts dread and loathe.
Secondly, The satisfaction he had in what he did see of it: He saw it, and was glad. Observe here,
a. How God gratified the pious desire of Abraham; he longed to see Christ's day, and he saw it. Though he saw it not so plainly, and fully, and distinctly as we now see it under the gospel, yet he saw something of it, more afterwards than he did at first. Note, To him that has, and to him that asks, shall be given; to him that uses and improves what he has, and that desires and prays for more of the knowledge of Christ, God will give more. But how did Abraham see Christ's day? (a.) Some understand it of the sight he had of it in the other world. The separate soul of Abraham, when the veil of flesh was rent, saw the mysteries of the kingdom of God in heaven. Calvin mentions this sense of it, and does not much disallow it. Note, The longings of gracious souls after Jesus Christ will be fully satisfied when they come to heaven, and not till then. But, (b.) It is more commonly understood of some sight he had of Christ's day in this world. They that received not the promises, yet saw them afar off, Heb. 11:13. Balaam saw Christ, but not now, not nigh. There is room to conjecture that Abraham had some vision of Christ and his day, for his own private satisfaction, which is not, nor must be, recorded in his story, like that of Daniel's, which must be shut up, and sealed unto the time of the end, Dan. 12:4. Christ knew what Abraham saw better than Moses did. But there are divers things recorded in which Abraham saw more of that which he longed to see than he did when the promise was first made to him. He saw in Melchizedek one made like unto the Son of God, and a priest for ever; he saw an appearance of Jehovah, attended with two angels, in the plains of Mamre. In the prevalency of his intercession for Sodom he saw a specimen of Christ's intercession; in the casting out of Ishmael, and the establishment of the covenant with Isaac, he saw a figure of the gospel day, which is Christ's day; for these things were an allegory. In offering Isaac, and the ram instead of Isaac, he saw a double type of the great sacrifice; and his calling the place Jehovah-jireh—It shall be seen, intimates that he saw something more in it than others did, which time would produce; and in making his servant put his hand under his thigh, when he swore, he had a regard to the Messiah.
b. How Abraham entertained these discoveries of Christ's day, and bade them welcome: He saw, and was glad. He was glad of what he saw of God's favour to himself, and glad of what he foresaw of the mercy God had in store for the world. Perhaps this refers to Abraham's laughing when God assured him of a son by Sarah (Gen. 17:16, 17), for that was not a laughter of distrust as Sarah's but of joy; in that promise he saw Christ's day, and it filled him with joy unspeakable. Thus he embraced the promises. Note, A believing sight of Christ and his day will put gladness into the heart. No joy like the joy of faith; we are never acquainted with true pleasure till we are acquainted with Christ.
[2.] The Jews cavil at this, and reproach him for it (v. 57): Thou art not yet fifty years old, and hast thou seen Abraham? Here, First, They suppose that if Abraham saw him and his day he also had seen Abraham, which yet was not a necessary innuendo, but this turn of his words would best serve to expose him; yet it was true that Christ had seen Abraham, and had talked with him as a man talks with his friend. Secondly, They suppose it a very absurd thing for him to pretend to have seen Abraham, who was dead so many ages before he was born. The state of the dead is an invisible state; but here they ran upon the old mistake, understanding that corporally which Christ spoke spiritually. Now this gave them occasion to despise his youth, and to upbraid him with it, as if he were but of yesterday, and knew nothing: Thou art not yet fifty years old. They might as well have said, Thou art not forty; for he was now but thirty-two or thirty-three years old. As to this, Irenaeus, one of the first fathers, with this passage supports the tradition which he says he had from some that had conversed with St. John, that our Saviour lived to be fifty years old, which he contends for, Advers. Haeres. lib. 2, cap. 39, 40. See what little credit is to be given to tradition; and, as to this here, the Jews spoke at random; some year they would mention, and therefore pitched upon one that they thought he was far enough short of; he did not look to be forty, but they were sure he could not be fifty, much less contemporary with Abraham. Old age is reckoned to begin at fifty (Num. 4:47), so that they meant no more than this, "Thou art not to be reckoned an old man; many of us are much thy seniors, and yet pretend not to have seen Abraham." Some think that his countenance was so altered, with grief and watching, that, together with the gravity of his aspect, it made him look like a man of fifty years old: his visage was so marred, Isa. 52:14.
[3.] Our Saviour gives an effectual answer to this cavil, by a solemn assertion of his own seniority even to Abraham himself (v. 58): "Verily, verily, I say unto you; I do not only say it in private to my own disciples, who will be sure to say as I say, but to you my enemies and persecutors; I say it to your faces, take it how you will: Before Abraham was, I am;" prin Abraam genesthai, egoµ eimi, Before Abraham was made or born, I am. The change of the word is observable, and bespeaks Abraham a creature, and himself the Creator; well therefore might he make himself greater than Abraham. Before Abraham he was, First, As God. I am, is the name of God (Ex. 3:14); it denotes his self-existence; he does not say, I was, but I am, for he is the first and the last, immutably the same (Rev. 1:8); thus he was not only before Abraham, but before all worlds, ch. 1:1; Prov. 8:23. Secondly, As Mediator. He was the appointed Messiah, long before Abraham; the Lamb slain from the foundation of the world (Rev. 13:8), the channel of conveyance of light, life, and love from God to man. This supposes his divine nature, that he is the same in himself from eternity (Heb. 13:8), and that he is the same to man ever since the fall; he was made of God wisdom, righteousness, sanctification, and redemption, to Adam, and Abel, and Enoch, and Noah, and Shem, and all the patriarchs that lived and died by faith in him before Abraham was born. Abraham was the root of the Jewish nation, the rock out of which they were hewn. If Christ was before Abraham, his doctrine and religion were no novelty, but were, in the substance of them, prior to Judaism, and ought to take place of it.
[4.] This great word ended the dispute abruptly, and put a period to it: they could bear to hear no more from him, and he needed to say no more to them, having witnessed this good confession, which was sufficient to support all his claims. One would think that Christ's discourse, in which shone so much both of grace and glory, should have captivated them all; but their inveterate prejudice against the holy spiritual doctrine and law of Christ, which were so contrary to their pride and worldliness, baffled all the methods of conviction. Now was fulfilled that prophecy (Mal. 3:1, 2), that when the messenger of the covenant should come to his temple they would not abide the day of his coming, because he would be like a refiner's fire. Observe here,
First, How they were enraged at Christ for what he said: They took up stones to cast at him, v. 59. Perhaps they looked upon him as a blasphemer, and such were indeed to be stoned (Lev. 24:16); but they must be first legally tried and convicted. Farewell justice and order if every man pretend to execute a law at his pleasure. Besides, they had said but just now that he was a distracted crack-brained man, and if so it was against all reason and equity to punish him as a malefactor for what he said. They took up stones. Dr. Lightfoot will tell you how they came to have stones so ready in the temple; they had workmen at this time repairing the temple, or making some additions, and the pieces of stone which they hewed off served for this purpose. See here the desperate power of sin and Satan in and over the children of disobedience. Who would think that ever there should be such wickedness as this in men, such an open and daring rebellion against one that undeniably proved himself to be the Son of God? Thus every one has a stone to throw at his holy religion, Acts 28:22.
Secondly, How he made his escape out of their hands. 1. He absconded; Jesus hid himself; ekrybeµ—he was hid, either by the crowd of those that wished well to him, to shelter him (he that ought to have been upon a throne, high and lifted up, is content to be lost in a crowd); or perhaps he concealed himself behind some of the walls or pillars of the temple (in the secret of his tabernacle he shall hide me, Ps. 27:5); or by a divine power, casting a mist before their eyes, he made himself invisible to them. When the wicked rise a man is hidden, a wise and good man, Prov. 28:12, 28. Not that Christ was afraid or ashamed to stand by what he had said, but his hour was not yet come, and he would countenance the flight of his ministers and people in times of persecution, when they are called to it. The Lord hid Jeremiah and Baruch, Jer. 36:26. 2. He departed, he went out of the temple, going through the midst of them, undiscovered, and so passed by. This was not a cowardly inglorious flight, nor such as argued either guilt or fear. It was foretold concerning him that he should not fail nor be discouraged, Isa. 42:4. But, (1.) It was an instance of his power over his enemies, and that they could do no more against him than he gave them leave to do; by which it appears that when afterwards he was taken in their pits he offered himself, ch. 10:18. They now thought they had made sure of him and yet he passed through the midst of them, either their eyes being blinded or their hands tied, and thus he left them to fume, like a lion disappointed of his prey. (2.) It was an instance of his prudent provision for his own safety, when he knew that his work was not done, nor his testimony finished; thus he gave an example to his own rule, When they persecute you in one city flee to another; nay, if occasion be, to a wilderness, for so Elijah did (1 Ki. 19:3, 4), and the woman, the church, Rev. 12:6. When they took up loose stones to throw at Christ, he could have commanded the fixed stones, which did cry out of the wall against them, to avenge his cause, or the earth to open and swallow them up; but he chose to accommodate himself to the state he was in, to make the example imitable by the prudence of his followers, without a miracle. (3.) It was a righteous deserting of those who (worse than the Gadarenes, who prayed him to depart) stoned him from among them. Christ will not long stay with those who bid him be gone. Christ did again visit the temple after this; as one loth to depart, he bade oft farewell; but at last he abandoned it for ever, and left it desolate. Christ now went through the midst of the Jews, and none of them courted his stay, nor stirred up himself to take hold of him, but were even content to let him go. Note, God never forsakes any till they have first provoked him to withdraw, and will have none of him. Calvin observes that these chief priests, when they had driven Christ out of the temple, valued themselves on the possession they kept of it: "But," says he, "those deceive themselves who are proud of a church or temple which Christ has forsaken." Longe falluntur, cum templum se habere putant Deo vacuum. When Christ left them it is said that he passed by silently and unobserved; pareµgen houtoµs, so that they were not aware of him. Note, Christ's departures from a church, or a particular soul, are often secret, and not soon taken notice of. As the kingdom of God comes not, so it goes not, with observation. See Jdg. 16:20. Samson wist not that the Lord was departed from him. Thus it was with these forsaken Jews, God left them, and they never missed him.
Tuesday, March 30, 2021
- Paul's Epistle To The Romans:
-The promises of God to those who have faith would be made of no effect if righteousness came through the Law (Romans 4:14).
- Paul's Epistle To The Galatians:
- Paul's Epistle To The Ephesians:
- Paul's Epistle To The Philippians:
- Paul's Second Epistle To Timothy:
- Paul's Epistle To Titus:
Saturday, March 27, 2021
Shechinah. This term is not found in the Bible. It was used by the later Jews, and borrowed by Christians from them, to express the visible majesty of the Divine Presence especially when resting or dwelling between cherubim on the mercy-seat in the Tabernacle and in the temple of Solomon; but not in Zerubbabel's temple, for it was one of the five particulars which the Jews reckon to have been wanting in the second Temple. The use of the term is first found in the Targums, where it a frequent periphrasis for God, considered as dwelling amongst the children of Israel, and is thus used, especially by Onkelos, to avoid ascribing corporeity to God Himself. In Ex. xxv. 8, where the Hebrew has "Let them make me a sanctuary that I may dwell among them," Onkelos has, "I will make my Shechinah to among them." In xxix. 45, 46, for the Hebrew "I will dwell among the children of Israel," Onkelos has, "I will make my Shechinah to dwell," &c. In Ps. lxxiv. 2, "for this Mount Zion wherein thou hast dwelt," the Targum has "wherein thy Shechinah hath dwelt." In the description of the dedication of Solomon's Temple (1 K. viii. 12, 13), the Targum of Jonathan runs thus: "The Lord is to make His Shechinah dwell in Jerusalem. I have built the house of the sanctuary for the house of thy Shechinah forever." And in 1 K. vi. 13, for the Heb. "I will dwell among the children of Israel," Jonathan has "I will make my Shechinah dwell." In Is. vi. 5, he has the combination, "the glory of the Shechinah of the King of ages the Lord of Hosts;" and in the next verse he paraphrases "from off the altar" by "from before His Shechinah on the throne of glory in the lofty heavens that are above the altar." Compare also Num. v. 3, xxxv. 34; Ps. lxviii. 17, 18, cxxxv. 21; Is. xxxiii. 5, lvii. 15; Joel iii. 17, 21, and numerous other passages. On the other hand, it should be noticed that the Targums never render "the cloud" or "the glory" by Shechinah. Hence, as regards the use of the word Shechinah in the Targums, it may be defined as a periphrasis for God whenever He is said to dwell on, Zion amongst Israel, or between the cherubims, and so on, in order as before said, to avoid the slightest approach to materialism. Our view of the Targumistic of the Shechinah would not be complete if we did not add, that though, as we have seen, the Jews reckoned the Shechinah among the marks of the divine favor which were wanting to the second Temple, they manifestly expected the return of the Shechinah in the days of the Messiah. Thus Hagg. i. 8, "Build the house, and I will take pleasure in it, and I will be glorified, saith the Lord," is paraphrased by Jonathan, "I will cause my Shechinah to dwell in it in glory." Compare also Ez. xliii. 7, 9; Zech. ii. 10, viii. 3. As regards the visible manifestation of the Divine Presence dwelling amongst the Israelites, to which the term Shechinah has attached itself, the idea which the different accounts in Scripture convey is that of a most brilliant and glorious light, enveloped in a cloud, and usually concealed by the cloud, so that the cloud itself was for the most part alone visible; but on particular occasions, the glory appeared. The allusions in the NT to the Shechinah are not unfrequent. Thus in the account of the Nativity, the words, "Lo, the angel of the Lord came upon them and, the glory of the Lord shone round about them" (Luke ii. 9), followed by the apparition of "the multitude of the heavenly host," recall the appearance of the divine glory on Sinai, when "He shined forth from Paran, and came with ten thousands of saints" (Deut. xxxiii. 2; comp. Ps. lxviii. 17; Ezek. xliii. 2; Acts vii. 53; Heb ii. 2). The "God of glory" (Acts vii. 2, 55), the "cherubims of glory" (Heb ix. 5), "the glory" (Rom. ix. 4), and other like passages, are distinct references to the manifestations of the glory in the O.T. When we read in John i. 14, that "the Word was made flesh and dwelt among us and we beheld His glory" or in 2 Cor. xii. 9, "that the power of Christ may rest upon me;" or in Rev. xxi. 3, "Behold the tabernacle of God is with men, and He will dwell with them,"-we have not only references to the Shechinah, but are distinctly taught to connect it with the incarnation and future coming of Messiah, as type with antitype. It should also be specially noticed that the attendance of angels is usually associated with the Shechinah. These are most frequently called (Ez. x., xi.) cherubim; but sometimes, as in Is. vi., seraphim (comp. Rev. iv. 7, 8). The predominant association, however, is with the cherubim, of which the golden cherubim on the mercy-seat were the representation.
Sunday, March 14, 2021
Friday, March 12, 2021
In his epistle to the Romans, Paul mentioned Rufus' mother and said that she had been a motherly figure to him:
Monday, February 22, 2021
"Victorinus separates them [justification and sanctification] when he writes, "A man is not justified by the works of the law but through faith and the faith of Jesus Christ...It is faith alone that gives justification and sanctification."Nathan Busenitz, Long Before Luther, p. 82
Thursday, February 4, 2021
Monday, February 1, 2021
"In the final analysis, the Catholic doctrine on purgatory is based on tradition, not Sacred Scripture." (Vol. XI, pg. 1034, Copyright 1967, Catholic University of America)
“There is, for all practical purposes, no biblical basis for the doctrine of purgatory.” (Richard McBrien, Catholicism: New Edition, p. 1166)
“The text of v. 15 has sometimes been used to support the notion of purgatory, though it does not envisage this.”
The context of 1 Corinthians 3:15 is about stewardship, not how one gets right with God. The fire reveals the quality of each person's works on the Day of Judgement. The phrase "he shall suffer loss" in verse fifteen refers to the loss of heavenly rewards. The Good News Translation renders 1 Corinthians 3:15 as follows:
"But if your work is burnt up, then you will lose it; but you yourself will be saved, as if you had escaped through the fire." (1 Corinthians 3:15)
Monday, January 25, 2021
Daniel, Apocryphal Additions to the Greek translation of Daniel, like that of Esther, contain several pieces which are not found in the original text. The most important of these additions are contained in the Apocrypha of the English Bible under the titles of The Song of the Tree Holy Children, The History of Susanna, and The History of...Bel and the Dragon -1. a. The first of these pieces is incorporate into the narrative of Daniel After who three confessors were thrown into the furnace (Dan. iii. 23), Azarias is represented praying to God for deliverance (Song of Three Children, 3-22); and in answer the angel of the Lord shields them from the fire which consumes their enemies (23-27), whereupon "the three, as out of one mouth," raise a triumphant song (29-68), of which a chief part (35-66) has been used as a hymn in the Christian Church since the 4th century. b. The two other pieces appear more distinctly as appendices, and offer no semblance of forming part of the original text. The History of Susanna (or The Judgement of Daniel) is generally found at the beginning of the book (Gk. MSS. Vet. Lal); though it also occurs after the 12th chapter ( Vulg. ed. Compl.). The History of Bel and the Dragon is placed at the end of the book; and in the LXX. version it bears a special heading as "part of the prophecy of Habakkuk." 2. The additions are found in both the Greek texts, the LXX. and Theodotion, in the Old Latin and Vulgate, and in the existing Syriac and Arabic versions. On the other hand there is no evidence that they ever formed part of the Hebrew text, and they were originally wanting in the Syriac.3. Various conjectures have been made as to the origin of the additions. It has been supposed that they were derived from Aramaic originals, but the character of the additions themselves indicates rather the hand of an Alexandrine writer; and it is not unlikely that the translator of Daniel wrought up traditions which were already current, and appended them to his work.
Friday, January 22, 2021
"Grace is primary in the whole process, so in that very real sense we can describe our system as “saved by grace alone” -- whereas we can never say “saved by faith alone” (i.e., with works playing no part at all in salvation) or “saved by works alone.” The true Catholic position will always include the works alongside grace and faith." (https://www.ncregister.com/blog/is-grace-alone-sola-gratia-also-catholic-teaching)
"If anyone says that man can be justified before God by his own works, whether done by his own natural powers or through the teaching of the law, without divine grace through Jesus Christ, let him be anathema." (Council of Trent, canon 1)
The grace of God does not come about as a result of the doings of man (Romans 11:6). Simply put, to speak of grace being infused at the moment of water baptism and being maintained through good works is a contradiction of terms.
Rome requires one to do good works in order to attain and maintain justification. It teaches that one must attain an inherent righteousness in order to be accepted by God. That line of thinking runs contrary to texts such as Psalm 14:2-3, 49:7-9, 130:3, Isaiah 64:6, Luke 18:9-14, Romans 3:10-12, 23, Galatians 3:10, and Philippians 3:3-9.
The point of contention is not whether our walk with God is to be characterized with a desire to serve Him. Our good works are a display of His grace in our lives. However, they are not to be viewed as meritorious in His sight. Our grounds for justification before God is the shed blood of Jesus Christ alone (Romans 5:19).
If justification is "not of ourselves" and "not as a result of works" (Ephesians 2:8-9), then that means faith alone is the instrumental cause of justification before God. There are no good deeds that can save us from eternal condemnation.
Elsewhere, the Apostle Paul says, "not by works of righteousness which we have done" (Titus 3:5). He continues on that thought with a stark contrast, "but according to his mercy he saved us." This dichotomy is prevalent throughout the writings of Paul. He would most definitely have condemned the sacramental system of justification taught by the Church of Rome.
Tuesday, January 19, 2021
"tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9). sn Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus."