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Interpretations in consistency with the Divine Unity. attributing the incredulity of the Jews, complained of in verse 38, to the same perverse stupidity which was manifested in the times of the Prophet.

Even if the Evangelist really referred to both passages of Isaiah, in the expression These things said Esaias, yet as he could not intend to contradict his Lord himself, or the declarations of Jehovah by Isaiah, he could have meant no more, than that the glory of Jehovah, of which the whole earth is full, (Isa. vi. 3,) was the glory arising from the diffusion of gospel blessings, that glory with which Jesus glorified his Father, that glory which Jehovah gave his servant, the Messiah, and which he had designed for him from all eternity.

(17) As the resurrection of Jesus is most strongly and expressly referred, by the Apostles, on various occasions, to the mighty power of God, and as Thomas knew that his Master had been DEAD, and now saw the wounds which had been caused by his crucifixion,-he could not have supposed that Christ's resurrection was a proof that he was truly God, especially as he had, a little while before, heard him pray to the Father as the only true God. If the Apostle did not address Christ in these words, he might use them merely as an exclamation of astonishment at this striking proof of the power of God. But if, as seems more probable, they were addressed to Christ, they may justly be interpreted as a confession of his divine authority; as much as to say, I again own thee as my Lord, I again acknowledge that to thee the word of God came, and that thou wast in truth sent by God.-If we take the common interpretation, we make the Apostle contradict Moses and the Prophets and Christ himself.

(18) God communicated to Christ all the knowledge of divine truth and of the human heart, which he saw needful for the execution of the work which he had assigned him; and without doubt will give him whatever additional knowledge and wisdom is necessary for the exalted office to which he is appointed. That the knowledge of Christ was limited, (and consequently that he was NOT omniscient, nor truly God, is demonstrated by his own words in Mark xiii. 32.—The expresssion in Rev. ii. 23, may be justly translated, as is done by Archbishop Newcome, I search the reins and the hearts. The great scriptural principle is, that whatever knowledge, wisdom, and power, Christ possessed, was derived from the Father of Lights, his Father and his God.

(19) Acts xx. 28. Take 1 (19) John iv. 24. God is a
heed therefore unto your SPIRIT.
selves, and to all the flock, Acts xiv. 15. The LIVING
over which the Holy Ghost God.
hath made you overseers, to

Rom. i. 23. The INCOR-
feed the church of God, which RUPTIBLE God.
he hath purchased with his Rom. xvi. 26. The EVER-
own blood.

LASTING God.

1 Tim. i. 17. The King
ETERNAL, IMMORTAL.

James i. 17. With whom is
NO VARIABLENESS, NEITHER

SHADOW OF TURNING.
(20) Rom. ix. 5. Whose are (20) I Tim. ii. 5. For there,
the fathers, and of whom as is one God, and one Mediator
concerning the flesh Christ between God and men, the
came, who is over all, God Man Christ Jesus.
blessed for ever : Amen. Eph. iv.5, 6. One Lord, one

This passage is frequently faith, one baptism, one God
quoted, who is God over all. AND FATHER of all, who is

above all, and through all, and
in us all.

See also the passages quoted
in the second column, in No, I,
4, 9, 13, 19, 26, &c.

(21) 2 Cor. xiii. 14. The 1 (21) iCor. xvi. 23, 24. The
grace of the Lord Jesus Christ, grace of our Lord Jesus Christ
and the love of God, and the be with you. My Love (adds
communion of the Holy Ghost, the Apostle) be with you all
be with you all. Amen. in Christ Jesus.

(22) Phil. ii. 5-11. Let (22) 1 Chron. xxix. 10–12.
this mind be in you which And David said, Blessed be
was also in Christ Jesus; who TIOU JEHOVAH, God of Israel
being in the form of God, our Father, for ever and ever.
THOUGHT IT NOT ROBBERY TO THINE, O JEHOVAH, is the

EQUAL WITH God; but | greatness and the power and

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