If you turn to the Gospel of John, John chapter 1, I'd like to read just a few verses from John chapter 1. If you notice the words in John chapter 1, verse 41, this is referring to Andrew. And I want you to notice what we read in John chapter 1, verse 41. This one, this is Andrew. finds first his own brother Simon, and says to him, we have found the Messiah, which is being translated the Christ. He brought him to Jesus. Then if you come down and notice the words that we read in verse 45. Philip finds Nathanael. and says to him, we have found the one who Moses in the law did write, and the prophets, Jesus the son of Joseph from Nazareth. So we read of Andrew finding Simon, and we read of Philip finding Nathanael, and talking about the Messiah, the one that Moses and the prophets wrote about. I turn to John chapter 4, and I want to read the words of a Samaritan woman, and what this Samaritan woman says to Jesus that helps us to understand what the Samaritans believed. This is in John chapter 4, verse 25. The woman, this is a Samaritan woman, says to him, our Lord, I know the Messiah is coming, the one being called the Christ. Whenever that one, he should come, he will announce to us all things. Jesus says to her, I am the one who is speaking to you. Then we read in verse 29 what she says to the Samaritans in this village. Come see a man who said to me all things which I have done. Is not this the Christ that went out of the city and they were coming to kill? Now come down to verse 42. We read. They were saying to the woman No longer on account of your speech are we believing, for we ourselves have heard, and we know that this one is truly the Savior of the world. Now come please to chapter 5, and I want you to notice the words of Jesus to the religious authorities in Jerusalem during this unidentified feast that is recorded in John chapter 5. But I'd like to pick it up at verse 39. John 5, 39. Jesus says, you are searching the scriptures, as Jesus is speaking to the religious leaders, you are searching the scriptures. Because you're thinking in them, the scriptures, to have eternal life. And those scriptures are bearing witness concerning me. And you're not desiring to come to me, in order that you may have life. Then come down to verse 45. Do not even begin to think that I will bring charges against you before the Father. There is one who is bringing charges against you, Moses, in whom you have hoped. For if you were believing Moses, you would believe me. For that one wrote concerning me. But if you are not believing the words, the writings of that one, How will you believe in my words? Now when you read this, obviously, Andrew and Simon and Philip and Nathaniel and the Samaritan woman and the Samaritans were looking for a Messiah. They were looking for a Christ, as set forth in the Old Testament, in the Law of Moses, and of course, in the Prophets. And then when you talk about the religious leaders, they're studying the Scriptures, they're reading the Scriptures, thinking that on the basis of what they were doing, they were obtaining eternal life, not recognizing that the scriptures talked about him, spoke about Jesus himself. Now with that would you turn please to John chapter 8. John chapter 8, where the Apostle John is recording this argument that is taking place between Jesus and the religious authorities in the city of Jerusalem. during the Feast of Tabernacles. So we're in September, October of this year. And the argument revolves around those who have a true relationship with God and follow in the footsteps of the patriarch Abraham, who is mentioned in John chapter 8 11 times. Nowhere else in the entire Gospel of John, only in this one chapter, we read of Abraham 11 times. Now we know on the basis of the teaching of Jesus, There were stinging accusations thrown against him by these religious authorities in the form of not only verbal opposition but also verbal abuse. All of which prompted our blessed Lord to set forth a series of assertions, positive declarations, affirmations, assurances concerning his identity as well as his activity. Having already seen last week the first assertion concerning his purpose and the second assertion concerning this glorious promise given in this text. I turn to the third assertion concerning this person that we read about beginning in verse 53 all the way down to verse 59. So I pick up the reading in John chapter 8 and verse 53. The Jews, these religious leaders, say this to Jesus, you are not greater than our father Abraham are you? Now the answer to the question in terms of the language is no. There is no one that is greater than Abraham. Now when you read the statement here it's very similar to what the Samaritan woman said to Jesus back in John 4. Hold your place here Go back to John chapter 4, and let me just read the question that she raises, and the structure is identical. It's in John 4 verse 12. She asked Jesus, You are not greater than our father Jacob, are you? Who gave to us the well, And he himself drank from it, and his sons, and his cattle. You're not greater than Jacob, are you? And the answer, no, in her mind, there is no way that you're greater than Jacob. So when you come to the question that they ask here, in John chapter 8, the structure is the same. And they ask our Lord in John chapter 8, verse 53, you are not greater that our father Abraham are you? And their thinking is, no, you're not greater than him. And then they say, who died? And the prophets died. The thing about it, he has just stated, that if you keep my words, you will by no means ever die. Their thinking, Abraham kept God's word, The prophets kept God's word, and Abraham and the prophets died. So they raised the question, thinking, no, this is not possible. Verse 53, you're not greater than our father Abraham, are you? Who died, and the prophets died. What are you making of yourself? Verse 54, Jesus answered, If I glorify myself, my glory is nothing. It is my Father who has glorified me, whom you are saying that He is our God. And you have not known Him. And the knowledge here is knowledge that is acquired. It is experiential knowledge. So when you read it here, You have not known him by experience, but I have known him different. It is to know instinctively, intuitively. So I read in verse 55, You have not known him by experience, but I know him intuitively. And if I should say that I know him not intuitively, I will be a liar like unto you. But I know him intuitively and I am keeping his word. Now when you read this, this leads us into one of the most magnificent statements made by Jesus found anywhere in all of the Gospels. And it's certainly one that is worthy of all of our contemplation. So what I'd like to do this morning is to camp right here in verse 56. If you have an authorized translation, it'll read something like this. Your father Abraham rejoiced to see my day, and he saw it and was glad. Now you read that statement and you say, what is Jesus saying? Your father Abraham rejoiced to see my day, He saw it and was glad. Now if I look at that particular statement, let's think about it. What did Jesus mean when he says, your father Abraham? What does he mean by that? Well obviously he's acknowledging the fact that these Jews were physically related to Abraham. They came from Abraham. So even though they were physically related to Abraham, he's already stated they're not spiritually related to him. How do we know this? Because of what we read in verse 39. Would you notice it as I read it? Verse 39. They answered and said to him, our father is Abraham. Jesus says to them, if you were the children of Abraham, you would be doing the works of Abraham. But, verse 40, now you're seeking to kill me, a man who has spoken the truth to you, which I heard from God. This did not Abraham. So when I come here and I read this statement in verse 56, Abraham, your father, he acknowledges the fact they were physically from him, even though they were not spiritually related to Abraham. Now notice the statement as I read it. Verse 56. Abraham, your father, and then you read this verb. It is a very interesting verb. It means to be exceedingly joyful. It means to exult. It means to be glad. Let's read it. Overjoyed. To be overjoyed. It is a wholehearted word. So when I read the word, let's think of it that way, and that's the way I'm going to render it. Abraham, your father, was overjoyed in order that he might see my day. And he saw and, and look at this word. Now this word means to be in a state of happiness. or a state of well-being, to rejoice or to be glad. And if you think of this in terms of English, it really doesn't do justice to it. Because in Greek, the language here is far more expressive and far more emphatic than any English translation. Abraham Your father was overjoyed in order that he see my day. He saw and he was in a state of happiness. He was glad. He rejoiced. One writer will come to it and paraphrase it like this. Abraham your father was transported with an exalted desire that he should see my day. He saw it and he rejoiced. He looked forward with joy to meet the object of his desires and he was overjoyed in the sight of it. I mean that is what we're reading here in verse 56. Abraham your father was overjoyed in order that he see my day and he saw it and he was in a state of happiness. He was glad, he rejoiced. Now there are two things said about Abraham as you read the statement, correct? In the first place, he was overjoyed. He rejoiced that he would see. And in the second place, he did see and he was in a state of happiness. Know what the verse says? Abraham, your father, was overjoyed in order that he see my day. There's the hope. He saw my day and he was in a state of happiness. There's the realization. So there are two things said about Abraham and you certainly see hope and you see realization. But the object of both is the same, isn't it? And the object of both is described as my day. So look at it again. Abraham your father was overjoyed in order that he see my day. And he saw, we could say, my day, and he was in a state of happiness. He was in a state of well-being. Now the moment we read this, we're confronted with some questions, aren't we? At least I am. What was the occasion in the life of Abraham that Jesus was talking about? That's a good question. And what did Jesus mean when Jesus spoke about my day? What does that mean? Well, if you read my day, wouldn't that refer to everything in terms of Jesus coming into the world and everything that you know about in terms of the incarnation? My day? Wouldn't that be the person and work of Jesus Christ? Wouldn't that be the totality of what he did when he actually came into the world and all that he accomplished? Wouldn't that be my day? Abraham your father was overjoyed in all that he might see. My day? My day? So you think about everything in terms of Jesus recorded in the Gospels and everything that he did when he came here. But it still raises a very valid question and that question is when did Abraham actually experience this? Which is a very good question. Now there are those who will come to verse 56 because now think about it I mean The most important thing is, what does this text mean? So we're coming to it trying to figure out what it means. There are those who will come to this text and say, this is not referring to something that is past, it's rather referring to something that is present. It was happening at that very moment. So some would say that this is referring to Abraham rejoicing in paradise over what Jesus was doing at that time on earth. Sorry, the words of one, he puts it like this. Abraham was living in paradise at the time and was rejoicing in the ministry of Christ. Another, Abraham was living in paradise and was able to see what was happening on earth. And yet another, Abraham was given promises and one of them, he should see, this divine promise was fulfilled to him at length in paradise. So if you read the same, we're not talking about something that's past, we're talking about something that was present. Something that Abraham was experiencing right when Jesus was saying this. When Jesus was here. Now I have a problem with this interpretation. I suppose you do as well. One problem that I have with this interpretation is the argument of this text is not over Abraham's continued consciousness beyond the grave, but rather the argument was over the identity of Jesus and specifically his pre-existence. But furthermore, If this was something that would have been contemporary with Jesus Christ's ministry, rather than something that happened to Abraham in Abraham's own day, why would the verbs be in the past? Why would the verbs be in the present? Why wouldn't you read it something like this? Abraham your father is rejoicing. at the things, at the thought of seeing my day, and he sees it and he's glad. But it doesn't say it that way. It uses past tense verbs. He was overjoyed in order that he might see my day. He saw and he was So the focus of Jesus is on the historical Abraham, not some heavenly Abraham. If I read this particular text, I recognize he's not talking about Abraham's soul in heaven or in paradise rejoicing over what he was seeing in terms of Jesus. That's not what this text is saying at all. So if I read this particular verse, and I recognize some will say this refers to the, not to the past, but to the present, it seems to me that this was something that actually happened to Abraham in Abraham's day, rather than something that was contemporary in terms of Christ's ministry. So I'm going back to Abraham, and I'm going back to Abraham's lifetime. Which doesn't resolve the problem. Because the rabbis believed that Abraham had visions of the Messiah. The problem with the rabbis, they disagreed about when it happened. So when I come to the interpretation, I'm not talking about something that's present. I'm talking about something that's past. I'm talking about something that happened in the lifetime of Abraham. And remember, Abraham lived 2,000 years before the coming of Christ. So we're saying 2,000 years. 2,000 years back. So what is he talking about? What was the occasion? When did it happen? Some would say, Jesus is saying that Abraham had a great desire and expectation to see his day. And he saw it when he saw me, when I actually appeared to him and talked with him on earth. You remember Genesis 18 when the Lord with two angels met with Abraham? Now this doesn't seem to be right to me because there's no rejoicing that's set forth there at all. And furthermore, what would my day mean if I'm saying this is referring to the Lord and the two angels that met with him and he entertained in Genesis 18? That doesn't seem to be right. So what is he talking about? Abraham, your father, was overjoyed in order that he see my day, he saw my day, and was in a state of happiness. He was glad. So when did it happen? There are those who will say, this goes back to Genesis chapter 12 in verse 3. And you have all of these promises given to Abraham. And when you come to the end of Genesis 12 verse 3, do you remember it? In thee Abraham shall all the families of the earth be blessed. Now there are those who will come to Genesis chapter 12 and verse 3 and say obviously the seed of Abraham would become the channel of divine blessing to all nations on earth and ultimately that seed would be the Messiah. So when you read in Genesis chapter 12 in verse 3, and God says to him, in your seed, Abraham, all the families of the earth will be blessed. Abraham came to an understanding that he's talking about the Messiah. The Messiah would come from him, and I'm going back to Genesis 12, 3, and that's the explanation of John 8, 56. That's certainly a possibility. I don't think it's right, but it's certainly a possibility. There are others who will come to Genesis chapter 15. And when you read in Genesis chapter 15, this is when God made the covenant with Abraham, as you recall, and he fell into a deep sleep. You remember that in Genesis chapter 15? And when you read this in Genesis 15, that God made this covenant with Abraham, the rabbi said that he revealed to him not only this dispensation, but the dispensation to come, referring to the days of the Messiah. So when you read it in Genesis chapter 15 verses 8 and following, there are rabbis who would say, this refers to a vision given to Abraham concerning the future, and in that vision he saw various things about the Messiah. Because remember, when you read that in Genesis chapter 15, he told him what was going to happen to his descendants. They were going to go down into Egypt, and they were going to be there for 400 years, and they were going to be in slavery, and all of these things were going to happen, and then he was going to bring them out. You remember that? In Genesis 15? So some would say, that is what he's referring to. He's referring to this, not only this future concerning the nation of Israel, but this future concerning the Messiah. And all of this was revealed to him in Genesis 15. That's certainly a possibility. I don't think it's right, but it's a possibility. There are others that will come to Genesis chapter 17. And say, this is what it's talking about, Genesis 17, 17. When God speaks to Abraham and says that you're going to have a son through Sarah. And then he begins to laugh about it. You remember, he laughs about it. And you read that in Genesis chapter 17. Which, when you read of that laugh, it wasn't a laugh of unbelief. It was a laugh of joy, sheer joy. that from him the Messiah would come. So there are those who will come back and say, this is what this is referring to. It is referring to Abraham rejoicing in connection with the birth of this son, Isaac, and all the promises wrapped around that son. In fact, it's interesting that the Aramaic Targum, the paraphrase of Genesis 17, 17, doesn't use the word laughter, it uses the word rejoiced. So there are those who will come to Genesis 17 and say, this is what he's talking about. Because when you think about it, do you remember, not only do you read of, of course, him laughing, but when Isaac was born, do you remember what Isaac's name means? It means laughter. And you're certainly reading of joy and being glad as you read John 8, 56. There's certainly a possibility. Now other rabbis would say that when you come to this text and you think about the Messiah, Genesis 24 might be a solution. Because in Genesis 24 verse 1, we read the phrase, Abraham was well stricken in age, which literally means Abraham was caught into the days. And the rabbi said that when you come to Genesis 24 what? And he says Abraham was called into the days. He entered into the days concerning the future. And he saw all of these things in terms of Israel. He saw them crossing the Red Sea. He saw the giving of the law. He saw the age to come. And he certainly saw the Messiah. So when you read this in terms of Genesis chapter 24, this is when all of this was revealed to him. So you have all kinds of explanations, whether it be Genesis 12, or Genesis 15, or Genesis 17, or Genesis 18, or Genesis 24. All of that trying to explain something here that we read that our Lord said, Abraham your father was overjoyed in order that he see my day he sought and was in a state of happiness. So what does it mean? Now I want you to go back to Hebrews chapter 11. And I want to read these words in Hebrews chapter 11. Concerning Abraham. And notice what the writer says about him. And I want you to notice certain things that are not recorded in the Old Testament, but are recorded here by this writer. In the 8th verse of Hebrews 11 we read, By faith Abraham, when he was called to go out into a place which he should have to receive for an inheritance, obeyed. He went out not knowing where he was going. By faith he sojourned in the land of promises in a strange country, dwelling in tabernacles with Isaac and Jacob, heirs with him of the same promise. For he looked for a city which has foundations, whose builder and maker is God. Then we come to verse 13. These all died, these patriarchs, including Abraham, these all died in faith, not having received the promises, now look, but having seen them afar off, and were persuaded of them, these promises, and embraced them, these promises, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country, and truly if they had been mindful of that country from which they came out, They might have had opportunity to have returned. But now that is our better country. That is a heavenly. Wherefore God is not ashamed to be called their God. For He has prepared for them a city. So how can Abram see our Lord's day? The same way he can see the future city. By faith. So if I'm reading this, I read the same here in Hebrews chapter 11 verse 17. By faith Abraham, when he was tried, offered up Isaac. He that received the promises offered up his only begotten son, of whom it was said that at Isaac shall thy seed be called. Then this verse, accounting that God was able to raise him up even from the dead. Now look, look, verse 19. From whence also he received him in a parable, in a figure. So if I read our Lord's words in John 8, 56, could it be that he's referring back to Genesis 22? And what happened in terms of Abraham and Isaac on Mount Moriah? Could it be referring to that? Isaac was miraculous in terms of his conception and birth. In Genesis chapter 22, Isaac trusted his father. He was willing to die. Abraham, the father, was willing to kill his son. Believing that he would kill him. And he believed that God would raise him from the dead. According to this text. God, the last moment, delivered the son Isaac. And Aram died in the place of Isaac. What we read? When we read Genesis chapter 22. Could it be? Could it be that Abraham came to an understanding of certain things at that particular time? Now, I like the words of Bishop Westcott. He comes to our text in John 8, and he paraphrases it like this. I am he for whom he looked as the fulfillment of all that was promised to him. Abraham's rejoicing to see refers to the joy Abraham had in the effort to see that which was foreshadowed. That is, partial vision moved him with the confident desire to gain a fuller sight. The expression made, need not refer specifically to the suffering of Jesus, but could refer simply to the historic manifestation of the Messiah. The expression, he saw it, means at the offering up of Isaac, Abraham was shown deeper insight. into the full meaning of the promises, that is a vision of the day of Messiah. If I read the words of Genesis chapter 22, there's a little verb that's found here in John 8, 56, that you would have to say is prominent. And the verb is to see and saw. But do you remember what we read in Genesis chapter 22, in verse 14? So Abraham called the name of that place, Yahweh-Yirah. And you remember, the Lord will see, the Lord will see, and the Lord will provide. And then we read, as it is said to this day, as Moses records it, on the mount of the Lord, it will be seen, it will be provided. So perhaps when you think of this particular text, You're certainly thinking of all the promises, but maybe at that point in Genesis chapter 22, Abraham was able to see things, not recorded in the Old Testament, but Abraham was able to see certain things concerning the Messiah. Now, Bishop Ryle comes to this, and he makes a very good point. He says, Jesus doesn't say, Abraham saw me, But he saw my day. He saw my day. Now listen to the words of Bishop Ryle. This day he even saw my faith afar off. He was glad at the sight. Our Lord's object doesn't seem to me to be to tell the Jews that Abraham had seen him. But that he was the seed, he was the Messiah, who was promised to their father Abraham. The Jews had asked whether he was greater than Abraham. Yes, he replies, I am. I'm that very Messiah, whose day Abraham rejoiced to hear about and saw afar off by faith. If you were like Abraham, you would rejoice to see me. Because you see, what caused these Jews major problems is the way that Jesus said it. Because he personally said it, and that's what offended them, and caused such problems for them. Because he was making a deliberate claim, wasn't he? He was the Messiah. This was a deliberate claim. He said, I'm the Messiah Abraham saw, and Abraham was anticipated. I'm the one. So when I come to this particular text, In John 8, 56, which is a staggering statement to read from Jesus, Abraham, your father, you physically identified with him, was overjoyed in order that he might see, my day, my day, all the promises given to him, find their fulfillment in Jesus. He saw it, he realized it was going to happen, and he rejoiced. D. A. Carson said, the fact remains that Jesus identifies the ultimate fulfillment of all Abraham's hopes and joys with his own person and work. What was new to the Jews was not the notion that Abraham anticipated the age of the Messiah. The rabbinical schools had taught this in one way or another. What was new and devastating in its claim was that this Jesus of Nazareth was the one for whom the patriarch hoped in anticipation of whom he rejoiced. Now remember, when did all of this happen? During the Feast of Tabernacles. And during the Feast of Tabernacles there's great anticipation about what? About the Missionic King and the establishment of the Missionic Kingdom. That's what was taking place, the Feast of Tabernacles. So when I read this, we've got to understand something of what Jesus was saying. in terms of the promises given to Abraham. And Abraham believed those promises. He believed that it was going to happen. And they all found their fulfillment. He couldn't see Jesus. He just had the promises and knew a seed would come and do this. Jesus is the one. I want you to turn back with me to John chapter 5. And I want you to notice again the words of Jesus to the religious authorities in Jerusalem. This was a different occasion, but I want you to notice what he says. He says to them in verse 39, there are some translations that read this search as though it's a commandment. It could be a commandment, it's spelled the same, but it's not. It's a fact. They were doing it. So let's read it that way. You are searching the scriptures because you, and that you is emphatic, You are thinking in them, the scriptures, to have eternal life. And those scriptures are bearing witness concerning me. You're not desired to come to me in order that you may have life. And then I come down to verse 45. Do not even begin to think that I will bring charges against you before the Father. There is one who is bringing charges against you, Moses, unto whom you, and that you is emphatic, have hoped. For if you are believing Moses and you are not, you will believe me. For that one Moses wrote concerning me. But if you are not believing the writings of that one Moses, how will you believe My words. How will you believe my sayings? So when you read about Moses and what Moses writes in these books, like in Genesis, and all the things that we read about Abraham, of course, behind it all was none other than Jesus. Because we know the promised seed is none other than Jesus himself, as Paul tells us in Galatians 3. We live in a day that Abraham rejoiced to see. Although he saw it only in anticipation, only in faith, a promise is yet to be revealed. We live in a day between the first and second comings of Jesus Christ. So the practical question that faces all of us is the question that asks, what will we do with this day, with this light, with this Savior? Abraham rejoiced to see it, but millions today are completely and totally indifferent to it. We have so much more light than Abraham did, but people still choose the darkness, take up stones to kill Jesus, take up stones to kill his followers in all parts of the world. But there's another way, and the other way is to receive him. to receive who he is and what he has done. He's the son of God who died and paid the penalty of our sins so that if we believe in him, we're not going to perish, we have everlasting life. That's what we must do. We must recognize he's the one that was written about in terms of the Old Testament. He's the one that fulfills all of these promises and we must come to him and embrace him. And when we do, we have everlasting life. So I want you to look at one of the verses as I end John 5 24 and notice this statement from Jesus. Truly, truly, I am saying to you, John 5 24, that the one who is hearing my word and is believing in the one who sent me, number one, is having presently eternal life, and number two, is not coming into judgment, but number three, has passed out of death into life. Those are glorious promises, but only for those who believe, who believe in Him. I presently have eternal life. I'm never going to be brought into judgment, not in this kind of condemnation, And I'm no longer in the realm of death. I'm in the realm of life. But if you do not believe, you do not have eternal life. You are going to be condemned and you're in the realm of death. So it behooves all of us to examine our hearts. Do we know him? Do we know our Lord Jesus Christ, the one that Abraham anticipated and saw in a figure but he's actually come and now 2,000 years later we look back and we think of him. Our gracious heavenly father we thank thee for the scriptures, we thank thee for these words recorded and preserved for us in John chapter 8. We think of the purpose as stated here, we think of this these glorious promises given in this text, but we thank thee for the person of our Lord Jesus Christ And we know that Abraham could understand certain things about the coming of the Messiah, but could not understand the things that we do since his historical coming. So we thank thee, our Father, that even as he looked forward, we can look back and think about our Lord Jesus Christ and what he actually did in order to bring about our salvation. If there's anyone here who's not a genuine Christian, we ask our Father that the Holy Spirit would overwhelm that one with conviction, cause that one to recognize his or her need for Jesus Christ. We pray that one would turn away from trusting in anything or anyone other than Jesus Christ, and that one would embrace Jesus Christ even now for salvation. But for us who are believers, direct us, Lord, in our thinking, and the joy and the rejoicing that was in the heart of Abraham as he anticipated, we pray, would be in ours as we look back and think about all of this as it pertains to all of us who are genuinely saved. So direct us, Lord, and draw us to Christ even today, for I pray in Jesus' name, amen.