C. Somerset. What is the dispensational meaning of the ‘days’ in John 1; and how do they correspond with the ‘days in John 20 and 21?
First, John’s testimony to his disciples, who attach themselves to Jesus during His lifetime here (John 1:35, &c.). Then the Lord’s, then that of the witnesses (John 1:43, &c.). Then, again, Nathanael figures the remnant in the last days; an Israelite in whom is no guile; (compare Zeph. 3:13; Rev. 14:5) who still sits under the Old covenant — “apart,” (compare Zech. 12:13) and upon whom the Lord’s eyes are in their time of distress, before they see Him. (See Isaiah 57:15; 66:2). Then they own Hun as “Son of God,” and “King of Israel,” according to Psalm 2. Still, Nathanael, now that he knew the Lord, would see greater things than these; heaven opened, and a “Son of Man” the object of the attention of the angels of God! For “hereafter” read “henceforth.”
Then (John 2), the third day, the Lord, in the marriage scene in Galilee, renews his relations with Israel. Becomes the host instead of guest, and turns the water of purification into the wine of joy of the kingdom. Thus He manifests His glory. Then follows His judicial action at Jerusalem, and cleansing the temple.
These days are wholly earthly, and with Israel. First, John’s testimony; then Christ’s and the witnesses; and then His connection with the Jews and the temple on His return.
In John 20; 21, there are no “days,” and here it is rather the contrary. He gathers His disciples after His resurrection and is in their midst in the first scene. Thomas represents the Jewish remnant who believe when they see him (Zech. 12; 13). He pronounces the blessedness of those who have not seen, but have believed. It is not the church (as taught by Paul), but an intimation of resurrection work; not a simply earthly one. There are no “days” here, but three consecutive scenes pointing to a Christ known as having left them in resurrection — not uniting by the Holy Spirit believers into one body; which belongs to ascension, and John does not teach the church, or mention it as such.
An intimation, I apprehend, in Thomas’ unbelief, that the Jew does not believe the testimony of Christianity and Christ risen through the Church (through the church’s testimony). He believes when He sees, as the Jews will do, according to Zech. 12; 13, &c., and owns him as his Lord and his God. (See Isa. 25:9.)
In the third scene, you get seven fishers and unbroken nets — the work of millennial ingathering is not marred. When the morning comes the Lord appears, and the nets are drawn to shore — the Lord has fish already on the land, taken through their night of toil.
Words of Truth 4:62, 63.