The doctrine of redemption is the distinguishing doctrine of the Bible. The person and work of the Redeemer is therefore the great theme of the sacred writers. From the nature of the work which He was to accomplish, it was necessary that He should be at once God and man. He must participate in the nature of those whom He came to redeem; and have power to subdue all evil, and dignity to give value to his obedience and sufferings. From the beginning to the end, therefore, of the sacred volume, from Genesis to Revelation, a Godman Redeemer is held up as the object of supreme reverence, love, and confidence to the perishing children of men. It is absolutely impossible to present a tithe of the evidence which the Scriptures contain of the truth of this doctrine. It is to the Bible what the soul is to the body -- its living and all-pervading principle, without which the Scriptures are a cold, lifeless system of history and moral precepts. It seems, therefore, to be a work of supererogation to prove to Christians the divinity of their Redeemer. It is like proving the sun to be the source of light and heat to the system of which it is the centre. Still as there are men, professing to be Christians, who deny this doctrine, as there have been, and still are men, who make the sun a mere satellite of the earth, it is necessary that a part at least of the evidence by which this great truth is proved should be presented, and should be at command to resist the gainsayers. The Protevangelium. Immediately after the apostasy of our first parents it was announced that the seed of the woman should bruise the serpent's head. The meaning of this promise and prediction is to be determined by subsequent revelations. When interpreted in the light of the Scriptures themselves, it is manifest that the seed of the woman means the Redeemer, and that bruising the serpents head means his final triumph over the powers of darkness. In this protevangelium, as it has ever been called, we have the dawning revelation of the humanity and divinity of the great deliverer. As seed of the woman his humanity is distinctly asserted, and the nature of the triumph which he was to effect, in the subjugation of Satan, proves that he was to be a divine person. In the great conflict between good and evil, between the kingdom of light and the kingdom of darkness, between Christ and Belial, between God and Satan, he that triumphs over Satan, is, and can be nothing less than divine. In the earliest books of Scripture, even in Genesis, we have therefore clear intimations of two great truths; first, that there is a plurality of persons in the Godhead; and secondly, that one of those persons is specially concerned in the salvation of men, -- in their guidance, government, instruction, and ultimate deliverance from all the evils of their apostasy. The language employed in the record of the creation of man, "Let us make man, in our image, after our likeness," admits of no satisfactory explanation other than that furnished by the doctrine of the Trinity. Jehovah and the Angel Jehovah. On this primary and fundamental revelation of this great truth all the subsequent revelations of Scripture are founded. As there is more than one person in the Godhead, we find at once the distinction between Jehovah as the messenger, a mediator, and Jehovah as He who sends, between the Father and the Son, as co-equal, co-eternal persons, which runs through the Bible, with ever-increasing clearness. This is not an arbitrary or unauthorized interpretation of the Old Testament scriptures. In Luke xxiv. 27, it is said of our Lord, that "beginning at Moses, and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself." Moses therefore did testify of Christ; and we have a sure ground on which to rest in interpreting the passages of the Old Testament, which set forth the person and work of the great deliverer, as referring to Christ. He who was promised to Adam as the seed of the woman, it was next declared should be the seed of Abraham. That this does not refer to his descendants collectively, but to Christ individually, we know from the direct assertion of the Apostle (Gal. iii. 16), and from the fulfilment of the promise. It is not through the children of Abraham as a nation, but through Christ, that all the nations of the earth are blessed. And the blessing referred to, the promise to Abraham, which, as the Apostle says, has come upon us, is the promise of redemption. Abraham therefore saw the day of Christ and was glad, and as our Lord said, Before Abraham was I am. This proves that the person predicted as the seed of the woman and as the seed of Abraham, through whom redemption was to be effected, was to be both God and man. He could not be the seed of Abraham unless a man, and he could not be the Saviour of men unless God. We accordingly find throughout the Old Testament constant mention made of a person distinct from Jehovah, as a person, to whom nevertheless the titles, attributes, and works of Jehovah are ascribed. This person is called the 'lhym ,yhvh ,'lny ml'k yhvh? ,ml'k 'lhym. He claims divine authority, exercises divine prerogatives, and receives divine homage. If this were a casual matter, if in one or two instances the messenger spoke in the name of him who sent him, we might assume that the person thus designated was an ordinary angel or minister of God. But when this is a pervading representation of the Bible; when we find that these terms are applied, not first to one, and then to another angel indiscriminately, but to one particular angel; that the person so designated is also called the Son of God, the Mighty God; that the work attributed to him is elsewhere attributed to God himself; and that in the New Testament, this manifested Jehovah, who led his people under the Old Testament economy, is declared to be the Son of God, the logos, who was manifested in the flesh, it becomes certain that by the angel of Jehovah in the early books of Scripture, we are to understand a divine person, distinct from the Father. A. The Book of Genesis. Thus as early as Gen. xvi. 7, the angel of Jehovah appears to Hagar and says, "I will multiply thy seed exceedingly, that it shall not be numbered for multitude." And Hagar, it is said, "called the name of Jehovah that spake unto her [Attah el Roi] Thou God seest me" (ver. 13). This angel therefore is declared to be Jehovah, and promises what God only could perform. Again, in Gen. xviii. 1, it is said, Jehovah appeared to Abraham in the plains of Mamre, who promised to him the birth of Isaac. In ver. 18, he is again called Jehovah. Jehovah said, "Is anything too hard for Jehovah? At the time appointed I will return unto thee . . . . and Sarah shall have a son." As the angels turned toward Sodom, one of them, called Jehovah, said, "Shall I hide from Abraham that thing which I do?" and, "Jehovah said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now and see," etc., and Abraham, it is added, stood before Jehovah. Through the whole of Abraham's intercession in behalf of the cities of the plain, the angel is addressed as Adonai, a title given only to the true God, and speaks as Jehovah, and assumes the authority of God, to pardon or punish as to him seems fit. When the execution of the sentence pronounced on Sodom is mentioned, it is said, "Jehovah rained . . . . brimstone and fire from Jehovah out of heaven." With regard to this and similar remarkable expressions, the question is not, What may they mean? but, What do they mean? Taken by themselves they may be explained away, but taken in the light of the connected revelations of God on the subject, it becomes apparent that Jehovah is distinguished as a person from Jehovah; and therefore that in the Godhead there is more than one person to whom the name Jehovah belongs. In this case, the words "brimstone and fire" may be connected with the words "from Jehovah," in the sense of "fire of God" as a figurative expression for the lightning. The passage would then mean simply, "Jehovah rained lightning on Sodom and Gomorrah." But this is not only against the authorized punctuation of the passage as indicated by the accents, but also against the analogy of Scripture. That is, it is an unnatural interpretation, and brings this passage into conflict with those in which the distinction between the angel of Jehovah and Jehovah, i.e., between the persons of the Godhead, is clearly indicated. In Gen. xxii. 2, God commands Abraham to offer up Isaac as a sacrifice. The angel of Jehovah arrests his hand at the moment of immolation, and says (ver. 12), "Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me." And in ver. 16, the angel of the Lord said, "By myself have I sworn, saith Jehovah . . . . that in blessing I will bless thee, and in multiplying I will multiply thy seed." And Abraham called the name of that place "Jehovah-jireh." Here God, the angel of Jehovah, and Jehovah are names given to the same person, who swears by Himself and promises the blessing of a numerous posterity to Abraham. The angel of Jehovah must therefore be a divine person. In Jacob's vision, recorded Gen. xxviii. 11-22, he saw a ladder reaching to heaven, "and behold Jehovah stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed. And thy seed shall be as the dust of the earth." Here the person elsewhere called the angel of Jehovah, and who had given the same promise to Abraham, is called the Lord God of Abraham and the God of Israel. In Gen. xxxii. 24-32, Jacob is said to have wrestled with an angel, who blessed him, and in seeing whom Jacob said, "I have seen God face to face." The prophet Hosea, xii. 4, in referring to this event, says, "Jacob had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Beth-el, and there he spake with us; even Jehovah God of Hosts; Jehovah is his memorial." The angel with whom Jacob wrestled, was the Lord God of Hosts. B. The other Historical Books of the Old Testament. In Exodus iii. we have the account of the revelation of God to Moses on Mount Horeb. "The angel of the Lord," it is said, "appeared unto him in a flame of fire out of the midst of a bush." And Moses turned to see this great sight, "and when Jehovah saw that he turned aside to see, God called unto him, out of the midst of the bush . . . . and said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God." Here the angel of Jehovah is identical with Jehovah, and is declared to be the God of Abraham, Isaac, and Jacob. The personal distinction between Jehovah and the angel of Jehovah (i.e., between the Father and the Son, as these persons are elsewhere, and usually in the later Scriptures, designated), is clearly presented in Ex. xxiii. 20, where it is said, "Behold, I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him." The last phrase is equivalent to, "I am in him." By the name of God, is often meant God himself as manifested. Thus it is said of the temple, 1 Kings viii. 29, "My name shall be there," i.e., "There will I dwell." As in the New Testament the Father is said to send the Son, and to be in Him; so here Jehovah is said to send the angel of Jehovah and to be in him. And as the Son of Man had power on earth to forgive sin, so the angel of Jehovah had authority to forgive or punish at his pleasure. Michaelis, in his marginal annotations to his edition of the Hebrew Bible, says in reference to this passage (Ex. xxiii. 20): "Bechaí ex Kabbala docet, hunc angelum non esse ex numero creatorum existentium extra Dei essentiam, sed ex emanationibus, quæ intra Dei essentiam subsistunt, sic in Tanchuma explicari, quod sit Metatron, Princeps faciei, John vi. 46." That the angel of Jehovah is a divine person, is further manifest from the account given in Exodus xxxii. and xxxiii. of what God said to Moses after the people had sinned in worshipping the golden calf. In punishment of that offence God threatened no longer personally to attend the people. In consequence of this manifestation of the divine displeasure the whole congregation were assembled before the door of the Tabernacle, and humbled themselves before God. And Jehovah descended and spake unto Moses face to face as a man speaketh unto his friend. And Moses interceded for the people and said, If thy presence go not with us carry us not up hence. And Jehovah said, My presence (i.e., I myself) shall go with thee and I will give thee rest. This shows that a divine person, Jehovah, had previously guided the people, and that on their repentance, He promised to continue with them. This person, called the angel of Jehovah, Jehovah himself, is in Is. lxiii. 9, called "the angel of the face of Jehovah," i.e., the angel or the messenger, who is the image of God. It can hardly be doubted, therefore, that this angel was the Son of God, sent by Him and therefore called his angel; who in Is. lxiii. is designated as the Saviour of Israel and the Redeemer of Jacob; who came to reveal God, as He was the brightness of his glory and the express image of his person, in whom was his name, or, as it is expressed in the New Testament, the fulness of the Godhead; who in the fulness of time, for us men and for our salvation, became flesh, and revealed his glory as the only begotten Son full of grace and truth. In subsequent periods of the history of God's people this same divine person appears as the leader and God of Israel. He manifested himself to Joshua (v. 14) as "Prince of the host of the Lord"; to Gideon (Judges vi. 11), as the angel of Jehovah, and spake to him, saying, i.e., Jehovah said to him, Go in this thy might and thou shalt save Israel from the hand of the Midianites. In verse 16 it is again said, "Jehovah said unto him surely I will be with thee, and thou shalt smite the Midianites as one man." When Gideon became aware who it was that spoke to him he exclaimed, "Alas, O Lord God, for because I have seen the angel of Jehovah face to face. And Jehovah said unto him, Peace be unto thee; fear not: thou shalt not die." The same angel appeared to Manoah and promised him a son, and revealed himself as he had done to Gideon by causing fire to issue from a rock and consume the sacrifice which had been placed upon it. When Manoah knew that it was the angel of Jehovah, he said unto his wife, "We shall surely die, because we have seen God." C. Different Modes of explaining these Passages. There are only three methods on which these and similar passages in the Old Testament can with any regard to the divine authority of the Scriptures be explained. The one is that the angel of Jehovah is a created angel, one of the spirits who wait continually on God and do his will. The fact that he assumes divine titles, claims divine prerogatives, and accepts divine homage, is explained on the principle, that the representative has a right to the titles and honours of the Being, or person whom he represents. He speaks as God because God speaks through him. This hypothesis, which was early and extensively adopted, might be admitted if the cases of the kind were few in number, and if the person designated as the angel of Jehovah did not so obviously claim to be himself Jehovah. And what is a more decisive objection to this mode of interpretation, is the authority of the subsequent parts of the Word of God. These passages do not stand alone. The Church might well hesitate on the ground of these early revelations to admit the doctrine of a plurality of persons in the Godhead. If everywhere else in Scripture God were revealed as only one person, almost any degree of violence of interpretation might be allowed to bring these passages into harmony with that revelation. But as the reverse is true; as with ever increasing clearness the existence of three persons in the Godhead is made known in Scripture, it becomes in the highest degree unnatural to explain these passages otherwise than in accordance with that doctrine. Besides this we have the express testimony of the inspired writers of the New Testament, that the angel of the Lord, the manifested Jehovah who led the Israelites through the wilderness, and who dwelt in the temple, was Christ; that is, was the logos, or Eternal Son of God, who became flesh and fulfilled the work which it was predicted the Messiah should accomplish. The Apostles do not hesitate to apply to Christ the language of the Old Testament used to set forth the majesty, the works, or the kingdom of the Jehovah of the Hebrew Scriptures. (John xii. 41; Rom. xiv. 11; 1 Cor. x. 4; Heb. i. 10-13, and often elsewhere.) The New Testament, therefore, clearly identifies the Logos or Son of God with the Angel of Jehovah, or Messenger of the Covenant, of the Old Testament. The second hypothesis on which these passages have been explained, admits that the angel of the Lord is a really divine person, but denies that he is personally distinguished from Jehovah. It was one and the same person who sent and was sent, was speaker and the one spoken to. But this assumption does such violence to all just rules of interpretation, and is so inconsistent with the subsequent revelations of the Word of God, that it has found little favour in the Church. We are, therefore, shut up to the only other mode of explaining the passages in question, which has been almost universally adopted in the Church, at least since the Reformation. This assumes the progressive character of divine revelation, and interprets the obscure intimations of the early Scriptures by the clearer light of subsequent communications. The angel, who appeared to Hagar, to Abraham, to Moses, to Joshua, to Gideon, and to Manoah, who was called Jehovah and worshipped as Adonai, who claimed divine homage and exercised divine power, whom the psalmists and prophets set forth as the Son of God, as the Counsellor, the Prince of Peace, the mighty God, and whom they predicted was to be born of a virgin, and to whom every knee should bow and every tongue confess, of things in heaven and things on earth, and things under the earth, is none other than He whom we now recognize and worship as our God and Saviour Jesus Christ. It was the Logos asarkos whom the Israelites worshipped and obeyed; and it is the Logos ensarkos whom we acknowledge as our Lord and God. It is universally admitted that the Old Testament does predict a Messiah, one who was to appear in the fulness of time to effect the redemption of his people, and through whom the knowledge of the true religion was to be extended throughout the world. While it is clearly revealed that this Redeemer was to be the seed of the woman, the seed of Abraham, of the tribe of Judah, and of the house of David, it was no less clearly revealed that He was to be a divine person. He is presented under the different aspects of a triumphant king, a suffering martyr, and a divine person. Sometimes these representations are all combined in the descriptions given of the coming Deliverer; sometimes the one, and sometimes the other view of his character is held up either exclusively or most prominently in the prophetic writings. They, however, are all exhibited in the Hebrew Scriptures, as they all combine and harmonize in the person and work of our Lord and Saviour D. The Psalms. In the second Psalm, the heathen are represented as combining against the Messiah, verses 1-3. God derides their efforts, verses 4, 5. He declares his purpose to constitute the Messiah king in Zion, That this Messiah is a divine person is plain: (1.) Because He is called the Son of God, which, as has been shown, implies equality with God. (2.) He is invested with universal and absolute dominion. (3.) He is the Jehovah whom the people are commanded in verse 11 to worship. (4.) Because all are required to acknowledge his authority and do Him homage. (5.) Because those are pronounced blessed who put their trust in Him, whereas the Scriptures declared them to be cursed who put their trust in princes. In the twenty-second Psalm, a sufferer is described whose words our Lord upon the cross appropriates to Himself, verses 1-19. He prays for deliverance, verses 19-21. The consequences of that deliverance are such as prove that the subject of the psalm must be a divine person. His sufferings render it certain, (1.) That all good men will fear and love God because He rescued this sufferer from his enemies. (2.) That provision will be made for the wants of all men. (3.) That all nations will be converted unto God. (4.) That the blessings which He secures will last forever. In the forty-fifth Psalm a king is described who must be a divine person. (1.) Because his perfect excellence is the ground of the praise rendered to Him. (2.) Because his kingdom is declared to be righteous and everlasting. (3.) He is addressed as God, "Thy throne O God is forever and ever," which is quoted Heb. i. 8, and applied to Christ for the very purpose of proving that He is entitled to the worship of all intelligent creatures. (4.) The Church is declared to be his bride, which implies that He is to his people the object of supreme love and confidence. The seventy-second Psalm contains a description of an exalted king, and of the blessings of his reign. These blessings are of such a nature as to prove that the subject of the psalm must be a divine person. (1.) His kingdom is to be everlasting. (2.) Universal. (3.) It secures perfect peace with God and good-will among men. (4.) All men are to be brought to submit to Him through love. (5.) In Him all the nations of the earth are to be blessed, i.e., as we are distinctly taught in Gal. iii. 16, it is in Him that all the blessings of redemption are to come upon the world. The subject of this psalm, is therefore, the Redeemer of the world. The hundred and tenth Psalm is repeatedly quoted and expounded in the New Testament, and applied to Christ to set forth the dignity of his person and the nature of his work. (1.) He is David's Lord. But if David's Lord, how can He be David's Son? This was the question which Christ put to the Pharisees, in order to convince them that their ideas of the Messiah fell far below the doctrine of their own Scriptures. He was indeed to be David's Son, as they expected, but at the same time He was to be possessed of a nature which made Him David's Lord. (2.) In virtue of this divine nature He was to sit at God's right hand; that is, to be associated with Him on terms of equality as to glory and dominion. Such is the Apostles exposition of this passage in Heb. i. 13. To no angel, i.e., to no creature, has God ever said, "Sit on my right hand." The subject of this psalm is no creature; and if not a creature, He is the Creator. (3.) This person, who is at once David's Son and David's Lord, is eternally both priest and king. This again is referred to in Heb. vii. 17, to prove that He must be a divine person. It is only because He is possessed of "an endless life," or, as it is elsewhere said, because He has life in Himself even as the Father has life in Himself, that it is possible for Him to be a perpetual priest and king. (4.) In verse 5, He is declared to be the supreme Lord, for He is called Adonai, a title never given to any but the true God. E. The Prophetical Books. In Isaiah iv. 2, the appearance of the Branch of Jehovah is predicted, to whose advent such effects are ascribed as prove Him to be a divine person. Those effects are purification, the pardon of sin, and perfect security. Chapter vi. contains an account of the prophet's vision of Jehovah in his holy temple, surrounded by the hosts of adoring angels, who worship Him day and night. The person thus declared to be Jehovah, the object of angelic worship, the Apostle John tells us, iii. 41, was none other than Christ, whom all Christians and all angels now worship. In chapters vii.-ix. the birth of a child whose mother was a virgin, is predicted. That this child was the eternal Son of God, equal with the Father, is proved, (1.) From his name Immanuel, which means God with us, i.e., God in our nature. (2.) The land of Israel is said to be his land. (3.) He is called Wonderful, Counsellor, the Mighty God, Father of Eternity, and Prince of Peace. (4.) His kingdom is everlasting and universal. (5.) The consequences of his advent and dominion are such as flow only from the dominion of God. In the eleventh chapter we have another description of the perfection of his person and of his kingdom, which is applicable only to the person and kingdom of God. It is only where God reigns that the peace, holiness, and blessedness which attend the coming of the predicted deliverer, are ever found. The same argument may be drawn from the prophetic account of the Messiah and of his kingdom contained in the latter part of Isaiah, from the fortieth chapter to the sixty-sixth. This Messiah was to effect the redemption of his people, not merely from the Babylonish captivity, but from all evil; to secure for them the pardon of sin, and reconciliation with God; the prevalence of true religion to the ends of the earth; and, finally, the complete triumph of the kingdom of light over the kingdom of darkness. This is a work which none other than a divine person could effect. The prophet Micah (v. 1-5) predicted that one was to be born in Bethlehem, who was to be, (1.) The Ruler of Israel, i.e., of all the people of God. (2.) Although to be born in time and made of a woman, his "goings forth have been from of old, from everlasting." (3.) He shall rule in the exercise of the strength and majesty of God, i.e., manifest in his government the possession of divine attributes and glory. (4.) His dominion shall be universal; and (5.) Its effects peace; i.e., perfect harmony, order, and blessedness. The prophet Joel does not bring distinctly into view the person of the Redeemer, unless it be in the doubtful passage in ii. 23. He goes through the usual round of Messianic predictions; foretells the apostasy of the people, reproves them for their sins, threatens divine judgments, and then promises deliverance through a "teacher of righteousness" (according to one interpretation of ii. 23), and then the effusion of the Holy Spirit upon all flesh. The gift of the Holy Ghost is everywhere represented as the characteristic blessing of the Messianic period, because secured by the merit of the Redeemer's death. That He thus gives the Holy Spirit is the highest evidence of his being truly God. In Jeremiah xxiii., the restoration or redemption of God's people is foretold. This redemption was to be effected by one who as declared to be, (1.) A descendant of David. (2.) He is called the Branch, a designation which connects this prophecy with those of Isaiah in which the Messiah receives the same title. (3.) He was to be a king. (4.) His reign was to be prosperous, Judah and Israel were to be again united; i.e., perfect harmony and peace were to be secured. (5.) This deliverer is called Jehovah, our Righteousness. In the thirty-third chapter, the same deliverance is predicted, and the same name is here given to Jerusalem which in the former passage was given to the Messiah. In the one case it is symbolical, in the other significant. In Daniel ii. 44, it is foretold that the kingdom of the Messiah is to be everlasting, and is destined to supersede and absorb all other kingdoms. In vii. 9-14, it is said that one like unto the Son of Man was brought unto the Ancient of Days; and a dominion, glory, and kingdom given unto Him; that all people, nations, and languages should serve Him; his dominion is to be an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. In ix. 24-27, is recorded the prediction concerning the seventy weeks, and the coming and work of the Messiah, which work is truly divine. The first six chapters of the prophecies of Zechariah are a series of visions, foreshadowing the return of the Jews from Babylon, the restoration of the city, and the rebuilding of the temple; the subsequent apostasy of the people; the advent of the Messiah; the establishment of his kingdom, and the dispersion of the Jews. From the ninth chapter to the end of the book, the same events are predicted in ordinary prophetic language. Jerusalem is called upon to rejoice at the advent of her king. He was to be meek and lowly, unostentatious and peaceful, and his dominion universal. In chapter xi. He is represented as a shepherd who makes a last attempt to gather his flock. He is to be rejected by those whom He came to save, and sold for thirty pieces of silver. For this enormity the people are to be given up to long desolation; but at last God will pour upon them the Spirit of grace and supplication, and they shall look upon me, saith Jehovah, whom they have pierced, and mourn. This shepherd is declared to be God's fellow, associate, or equal. His kingdom shall triumph, shall become universal, and holiness shall everywhere prevail. In Malachi iii. 1-4, it is predicted (1.) That a messenger should appear to prepare the way of the Lord. (2.) That the Lord, i.e., Jehovah, the messenger of the covenant, i.e., the Messiah, should come to his temple. (3.) At his advent the wicked shall be destroyed, and the Church saved. [503] It is plain, even from this cursory review, that the Old Testament clearly predicts the advent of a divine person clothed in our nature, who was to be the Saviour of the world. He was to be the seed of the woman, the seed of Abraham, of the tribe of Judah, of the house of David; born of a virgin; a man of sorrows; and to make "his soul an offering for sin." He is, however, no less clearly declared to be the Angel of Jehovah, Jehovah, Elohim, Adonai, the Mighty God, exercising all divine prerogatives, and entitled to divine worship from men and angels. Such is the doctrine of the Old Testament as to what the Messiah was to be; and this is the doctrine of the New Testament, as to what Jesus of Nazareth in fact is. [503] On this subject see Hengstenberg's Christology; Smith's Messiah; Allix's Juagmen of the Jewish Church.

Christ. A. The Sense in which Christ is called Lord. The first argument from the New Testament in proof of the divinity of Christ, is derived from the fact that He is everywhere called Lord; the Lord; our Lord. It is admitted that the Greek word kurios means owner, and one who has the authority of an owner, whether of men or things. The Lord of a vineyard is the owner of the vineyard, and the Lord of slaves is the owner of slaves. It is also admitted that the word is used with all the latitude of the Latin word Dominus, or the English Master or Mister. It is applied as a title of respect, not only to magistrates and princes, but to those who are not invested with any official authority. It is, therefore, not merely the fact that Jesus is called Lord, that proves that He is also God; but that He is called Lord in such a sense and in such a way as is consistent with no other hypothesis. In the first place, Christ is called Lord in the New Testament with the same constancy and with the same preeminence that Jehovah is called Lord in the Old Testament. This was the word which all the readers, whether of the Hebrew or Greek Scriptures, under the old economy were accustomed to use to express their relation to God. They recognized Him as their owner, as their Supreme Sovereign, and as their protector. He was in that sense their Lord. The Lord is on our side. The Lord be with you. The Lord He is God. Blessed is the nation whose God is the Lord. Thou Lord art good. Thou Lord art most high forever. O Lord, there is none like unto thee. I will praise the Lord. Have mercy upon me, O Lord. O Lord, thou art my God. The religious ear of the people was educated in the use of this language from their infancy. The Lord was their God. They worshipped and praised Him, and invoked his aid in calling him Lord. The same feelings of reverence, adoration, and love, the same sense of dependence and desire of protection are expressed throughout the New Testament in calling Jesus Lord. Lord, if thou wilt, thou canst make me clean. Lord, save me. Joy of thy Lord. Lord, when saw we thee a hungered? He that judgeth me is the Lord. If the Lord will. To be present with the Lord. Them that call on the Lord. Which the Lord shall give me in the last day. Blessed are the dead who die in the Lord. Thou art worthy, O Lord, to receive glory and honour. Jesus Christ, therefore, is Lord to Christians in the same sense that Jehovah was Lord to the Hebrews. The usage referred to is altogether peculiar; no man -- not Moses, nor Abraham, nor David, nor any of the prophets or Apostles, is ever thus prevailingly addressed or invoked as Lord. We have but one Lord; and Jesus Christ is Lord. This is an argument which addresses itself to the inward experience, rather than to the mere understanding. Every believer knows in what sense he calls Jesus Lord; and he knows that in thus recognizing Him as his owner, as his absolute sovereign, to whom the allegiance of his soul, and not merely of his outward life, is due; and as his protector and Saviour, he is in communion with the Apostles and martyrs. He knows that it is from the New Testament he has been taught to worship Christ in calling him Lord. But in the second place, Jesus Christ is not only thus called Lord by way of eminence, but He is declared to be the Lord of lords; to be the Lord of glory; the Lord of all; the Lord of the living and the dead; the Lord of all who are in heaven and on earth, and under the earth. All creatures, from the highest to the lowest, must bow the knee to Him, and acknowledge his absolute dominion. He is in such a sense Lord as that no man can truly call Him Lord but by the Holy Ghost. If his Lordship were merely the supremacy which one creature can exercise over other creatures, there would be no necessity for a divine illumination to enable us to recognize his authority. But if He is Lord in the absolute sense in which God alone is Lord; if He has a right in us, and an authority over us, which belong only to our Maker and Redeemer, then it is necessary that the Holy Spirit should so reveal to us the glory of God in the face of Jesus Christ, as to lead us to prostrate ourselves before Him as our Lord and our God. In the third place, Christ is called Lord, when that word is used for the incommunicable divine names and titles Jehovah and Adonai. It is well known that the Jews from an early period had a superstitious reverence, which prevented their pronouncing the word Jehovah. They therefore, in their Hebrew Scriptures, gave it the vowel points belonging to the word Adonai, and so pronounced it whenever they read the sacred volume. When they translated their Scriptures into Greek, they uniformly substituted kurios, which answers to Adon, for Jehovah. In like manner, under the influence of the LXX., the Latin Christians in their version used Dominus; and constrained by the same wide spread and long-continued usage, the English translators have, as a general thing, put Lord (in small capitals) where the Hebrew has Jehovah. In very many cases we find passages applied to Christ as the Messiah, in which He is called Lord, when Lord should be Jehovah or Adonai. In Luke i. 76, it is said of John the Baptist, the forerunner of Christ, that he should go before the face of the Lord; but in Malachi iii. 1, of which this passage declares the fulfilment, the person speaking is Jehovah. The day of Christ, in the New Testament, is called "the day of the Lord;" in the Old Testament it is called "the day of Jehovah, the great day." yvm yhvh hgdvl. Romans x. 13, quotes Joel ii. 32, which speaks of Jehovah, and applies it to Christ, saying, "Whosoever shall call upon the name of the Lord shall be saved." Rom xiv. 10, 11, quotes Isaiah xlv. 23, "We shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord (Jehovah), every knee shall bow to me," etc. This is common throughout the New Testament, and therefore Christ is there set forth as Lord in the same sense in which the Supreme God is Lord. The meaning of the word as applied to Christ being thus established, it shows how constant and familiar is the recognition of his divinity by the sacred writers. They acknowledge Him to be God every time they call Him Lord. B. Christ presented as the Object of our Religious Affections. Another general feature of the New Testament, intimately connected with the one just mentioned, and consequent upon it, is, that Christ is everywhere recognized as the proper object of all the religious affections. As He is our Lord, in the sense of being our absolute proprietor, our maker, preserver, and redeemer, and our sovereign, having the right to do with us as seems good in his sight, we are called upon to make Him the supreme object of our love, his will the highest rule of duty, and his glory the great end of our being. We are to exercise the same faith and confidence in Him that we do in God; yield Him the same obedience, devotion, and homage. We find, therefore, that such is the case from the beginning to the end of the New Testament writings. Christ is the God of the Apostles and early Christians, in the sense that He is the object of all their religious affections. They regarded Him as the person to whom they specially belonged; to whom they were responsible for their moral conduct; to whom they had to account for their sins; for the use of their time and talents; who was ever present with them, dwelling in them, controlling their inward, as well as their outward life; whose love was the animating principle of their being; in whom they rejoiced as their present joy and as their everlasting portion. This recognition of their relation to Christ as their God, is constant and pervading, so that the evidence of it cannot be gathered up and stated in a polemic or didactic form. But every reader of the New Testament to whom Christ is a mere creature, however exalted, must feel himself to be out of communion with the Apostles and apostolic Christians, who vowed themselves and were universally recognized by others as being worshippers of Christ. They knew that they were to stand before his judgment seat; that every act, thought, and word of theirs, and of every man who shall ever live, was to lie open to his omniscient eye; and that on his decision the destiny of every human soul was to depend. Knowing therefore the terror of the Lord, they persuaded men. They enforced every moral duty, not merely on the grounds of moral obligation, but by considerations drawn from the relation of the soul to Christ. Children are to obey their parents, wives their husbands, servants their masters, not as pleasing men, but as doing the will of Christ. True religion in their view consists not in the love or reverence of God, merely as the infinite Spirit, the creator and preserver of all things, but in the knowledge and love of Christ. Whoever believes that Jesus is the Son of God, i.e., whoever believes that Jesus of Nazareth is God manifested in the flesh, and loves and obeys Him as such, is declared to be born of God. Any one who denies that truth, is declared to be antichrist, denying both the Father and the Son, for the denial of the one is the denial of the other. The same truth is expressed by another Apostle, who says, "If our gospel be hid it is hid to them that are lost, in whom the god of this world hath blinded the minds of them which believe not, lest they should see the glory of God as it shines in the face of Jesus Christ." They are lost, according to this Apostle, who do not see, as well as believe, Jesus to be God dwelling in the flesh. Hence such effects are ascribed to the knowledge of Christ, and to faith in Him; such hopes are entertained of the glory and blessedness of being with Him, as would be impossible or irrational if Christ were not the true God. He is our life. He that hath the Son hath life. He that believes on Him shall live forever. It is not we that live, but Christ that liveth in us. Our life is hid with Christ in God. We are complete in Him, wanting nothing. Though we have not seen Him, yet believing in Him, we rejoice in Him with joy unspeakable. It is because Christ is God, because He is possessed of all divine perfections, and because He loved us and gave Himself for us, and hath redeemed us and made us kings and priests unto God, that the Spirit of God says, "If any man love not the Lord Jesus Christ, let him be anathema maranatha." The denial of the divinity of the Son of God, the refusal to receive, love, trust, worship, and serve Him as such, is the ground of the hopeless condemnation of all who hear and reject the gospel. And to the justice of this condemnation all rational creatures, holy and unholy, justified or condemned, will say, Amen. The divinity of Christ is too plain a fact, and too momentous a truth, to be innocently rejected. Those are saved who truly believe it, and those are already lost who have not eyes to see it. He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him. It is the doctrine of the New Testament, therefore, that the spiritual apprehension and the sincere recognition of the Godhead of the Redeemer constitutes the life of the soul. It is in its own nature eternal life; and the absence or want of this faith and knowledge is spiritual and eternal death. Christ is our life; and therefore he that hath not the Son hath not life. C. The Relations which Christ bears to hi. People and to the World. As the relation which believers consciously bear to Christ is that we can sustain to God only, so the relation which he assumes to us, which He claims as belonging to him in virtue of his nature as well as of his work, is that which God only can sustain to rational creatures. His Authority as a Teacher. This is plain as to the authority He assumes as a teacher both of truth and duty. Everything which He declared to be true, all Christians have ever felt bound to believe, without examination and all that He commanded them to do or to avoid, they have ever regarded as binding the conscience. His authority is the ultimate and highest ground of faith and moral obligation. As the infinite and absolute reason dwelt in Him bodily, his words were the words of God. He declared himself to be the Truth, and therefore to question what He said was to reject the truth; to disobey Him was to disobey the truth. He was announced as the Logos, the personal and manifested Reason, which was and is the light of the world, -- the source of all reason and of all knowledge to rational creatures. Hence He spake as never man spake. He taught with authority. He did not do as Moses and the prophets did, speak in the name of God, and say, Thus saith the Lord, referring to an authority out of themselves. But He spoke in his own name, and the Apostles in the name of Christ. He was the ultimate authority. He uniformly places Himself in the relation of God to his people. Ye shall be saved "if ye do whatsoever I command you." He that heareth me heareth God. I and the Father are one; He in me and I in Him. Heaven and earth shall pass away, but my words shall never pass away. Moses said unto you thus and so, but I say unto you. He did not deny the divine mission of Moses, but He assumed the right to modify or repeal the laws which God had given to his people under the old economy. The whole of revealed truth in the Old as well as in the New Testament is referred to Him as its source. For the ancient prophets taught nothing but what "the Spirit of Christ which was in them did signify," which is equivalent to saying that they spake "as they were moved by the Holy Ghost;" or "that all Scripture is given by inspiration of God." And the Apostles presented themselves simply as witnesses of what Christ had taught. Paul declared that he received all his knowledge "by the revelation of Jesus Christ." And in his Epistle to the Corinthians he expresses the same truth by saying negatively, that his knowledge was not derived from human reason (the spirit that is in men), but from the Spirit of God. Nothing is more obvious to the reader of the New Testament than this divine authority as a teacher everywhere claimed by Christ and for Him. To disbelieve Him is to disbelieve God; and to disobey Him is to disobey God. This is entirely different from the authority claimed by the prophets and Apostles. They assumed nothing for themselves. Paul disclaimed all authority over the faith of God's people, except on the ground of the proof which he gave that it was "Christ speaking in" him. (2 Cor. xiii. 3.) His Control over all Creatures. The divine authority of Christ is manifest in the control which He claimed over all his people and over all creatures. All power was and is in his hands. His ministers are under his direction; He sends one here and another there. All Paul's labors and journeyings were performed under his continued guidance. This is but an illustration of the universal and absolute control which He constantly exercises over the whole universe. The angels in heaven are his messengers, and the course of human history, as well as the circumstances of every individual man, is determined by Him. So also is the eternal destiny of all men in his hands. I will reward every man, He says, according to his works. (Matt. xvi. 27, and Rev. xxii. 12.) "Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." (Matt. vii. 22, 23.) In the last day, at the "time of harvest, I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn." (Matt. xiii. 30.) And in ver. 41, "The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth." The king in that day will say, "Depart from me, ye cursed, into everlasting fire prepared for the devil and his angels: for I was a hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink:" for "inasmuch as ye did it not to one of the least of these, ye did it not unto me." It is the attitude, therefore, in which men stand to Christ (provided they have heard his name), which is to determine their destiny in the last day. Sinning against Christ, denying or rejecting Him, is denying or rejecting God. Our Lord therefore uniformly places Himself in the relation of God to the souls of men, claiming the same authority over them, the same right to decide their destiny, and representing all sin as committed against Himself. Thus also He says, that it were better for a man to have a millstone hung about his neck and he cast into the midst of the sea, than to offend one of the little ones who believe on Him. "Whosoever shall confess me before men, him shall the Son of Man also confess before the angels of God: but he that denieth me before men, shall be denied before the angels of God." (Luke xii. 8, 9.) "He that loveth father or mother . . . . son or daughter more than me is not worthy of me." Such supreme love is due to God alone, and Christ in claiming this love from us, places Himself before us as God. D. The Nature of his Promises. The same is plain from the nature of his promises. Christ promises to his people blessings which none but God has either the right or the power to bestow. He promises to forgive sin. It is intuitively certain that God only can forgive sin; He is our moral governor; it is against Him that all sin is committed, and He only has the right to remit its penalty. When therefore Christ says to the soul, Thy sins are forgiven, He exercises a divine prerogative. Even the Man of Sin, who sitteth in the temple of God and exalteth himself above all that is called God, claims no more than the judicial authority of deciding when the conditions of pardon at the bar of God have been fulfilled. He assumes, in relation to the divine law, the relation which a human judge sustains to the law of the land. A judge does not acquit or condemn on his own authority. The authority is in the state or sovereign power. The judge merely determines whether the grounds of condemnation are present or not. But as the sovereign against whom sin is committed, Christ has the right to pardon or to punish. Again, He promises the Holy Spirit. John the Baptist announced his approach as one who was to baptize the people with fire and with the Holy Ghost. And accordingly it is recorded that He did send down on his disciples, especially on the day of Pentecost, power from on high. It had been predicted that God would pour out his Spirit on all flesh; and that prophecy the Apostle Peter teaches was fulfilled when Christ, exalted at the right hand of God, shed forth his gifts on his waiting disciples. In his farewell discourse to the Apostles, He said, I will send you another Comforter, even the Spirit of truth, who shall abide with you forever. All the sanctifying influences, as well as all the gifts of teaching and of miracles which the Church has ever enjoyed, come from the Lord Jesus Christ. He gives the Spirit to every one severally as He will. "Unto every one of us, says Paul, "is given grace according to the measure of the gift of Christ." (Eph. iv. 7.) He promises to hear and answer the prayers of his people in all ages and in all parts of the world. "Whatsoever ye shall ask in my name, I will do it." "Wherever two or three are gathered together in my name, there am I in the midst of them." "Lo I am with you alway, even unto the end of the world." He thus promises his continued presence to his disciples wherever they may be. He also promises to all who believe on Him, eternal life. He has power to quicken or to give life to as many as He will. "My sheep follow me, and I give unto them eternal life." "I will raise them up at the last day." "To him that overcometh will I give to eat of the tree of life." "Be thou faithful unto death, and I will give thee a crown of life." "A crown of righteousness, which the Lord, the righteous judge, shall give me in that day." "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you." "Ye believe in God, believe also in me." "I go to prepare a place for you." "I will come again and receive you unto myself; that where I am, there ye may be also." "Come unto me, all ye that labour and are heavy laden, and I will give you rest." It is obvious that the infinite God himself can neither promise nor give anything greater or higher than Christ gives his people. To Him they are taught to look as the source of all blessings, the giver of every good and every perfect gift. There is no more comprehensive prayer in the New Testament than that with which Paul closes his Epistle to the Galatians: "The grace of our Lord Jesus Christ be with your spirit." His favour is our life, which it could not be if He were not our God. E. His Control over Nature. A fourth general feature of the New Testament teaching concerning Christ, relates to the control attributed to Him over the external world. The laws of nature are ordained by God. They can be changed or suspended by Him alone. A miracle, therefore, or any event which involves such change or suspension, is an evidence of the immediate operation of divine power. The efficient agent, therefore, in working a miracle, must possess divine power. When Moses, the prophets, or the Apostles wrought miracles, they expressly disclaimed the idea that it was by their own efficiency. Why look ye on us, says the Apostle Peter, as though by our own power we had made this man whole? When Moses divided the Red Sea, the efficiency by which that effect was produced was no more in him than in the rod with which he smote the waters. Christ, however, wrought miracles by his own inherent power; and it was to his efficiency the Apostles attributed the miracles wrought through them. It was his name, or faith in Him, as Peter taught the people, which effected the instantaneous healing of the lame man. Christ never referred this miraculous power to any source out of Himself; He claimed it as his own prerogative; and He conferred the power upon others. He said of Himself that He had power to lay down his life and power to take it again; that He had life in Himself and could give life to as many as He pleased; I will give you, He said to his disciples, power to tread on serpents and scorpions, and over all the power of the adversary. Every miracle of Christ, therefore, was a visible manifestation of his divinity. When He healed the sick, opened the eyes of the blind, restored the lame, raised the dead, fed thousands with a few loaves of bread, and calmed the raging of the sea, it was by a word, by the effortless exercise of his will. He thus manifested forth his glory, giving ocular demonstration to those who had eyes to see, that He was God in fashion as a man. He therefore appealed directly to his works, "Though ye believe not me, believe the works; that ye may know, and believe, that the Father is in me, and I in Him." "If I do not the works of my Father, believe me not." (John x. 37, 38.) "If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father." (John xv. 24.) It is only a small part of the evidence of the divinity of our Lord that can thus be gathered up from the general teaching of the New Testament. It is important to bear in mind that faith in this doctrine rests not on this or that passage, or on this or that mode of representation, but upon the whole revelation of God concerning his Son. The divinity of the Lord Jesus Christ is wrought into the texture of the Scriptures, and is everywhere asserted or assumed. There are, however, many passages in which the doctrine is so clearly presented, that they should not be passed by in any formal discussion of this subject.

A. The Writings of St. John. John i. 1-14. Why the higher nature of Christ is called ho logos and why John used that designation, are different questions. As the word logos does not occur in Scripture in the sense of reason, it should be taken in its ordinary meaning. The question why the Son is called "The Word" may be answered by saying that the term expresses both his nature and his office. The word is that which reveals. The Son is the eikon and apaugasma of God, and therefore his word. It is his office to make God known to his creatures. No man hath seen God at any time; the only begotten Son who is in the bosom of the Father, He hath declared Him. The Son, therefore, as the revealer of God, is the Word. The reason why John selected this designation of the divine nature of Christ, is not so easy to determine. It may indeed be said that there is ground for the use of the term in the usage of the Old Testament and of the Jews who were contemporaries with the Apostle. In the Hebrew Scriptures the manifested Jehovah is called the Word of God, and to Him individual subsistence and divine perfections are ascribed. (Ps. xxxiii. 6; cxix. 89; Is. xl. 8; Ps. cvii. 20; cxlvii. 18.) This is more frequently done in the apocryphal books and in the Targums. It was not therefore an unusual or unknown term introduced by the Apostle John. Still as he only, of the New Testament writers, thus employs the word, there must have been some special reason for his doing so. That reason may have been to counteract the erroneous views concerning the nature of God and his Word, which had begun to prevail, and which had some support from the doctrines of Philo and other Alexandrian Jews. It is, however, of less importance to determine why John calls the Son logos, than to ascertain what he teaches concerning Him. He does teach (1.) That He is eternal. He was in the beginning; i.e., was before the creation; before the foundation of the world; before the world was. Compare Prov. viii. 23; John xvii. 5, 24; Eph. i. 4. These are all Scriptural forms of expressing the idea of eternity. The Word then was (en), He did not begin to be but already was. The en of ver. 1 stands opposed to egeneto ver. 14. "He was the Word, and became flesh." (2.) The eternal Word existed in intimate union with God. "The Word was with God;" as Wisdom is said to have been with Him in the beginning. (Prov. viii. 30; John i. 18.) (3.) He was God. The word theos clearly the predicate, as it is without the article (compare John iv. 24, pneuma ho theos, God is a Spirit), and because logos is the subject in the whole context. That theos is neither to be taken for theios, nor rendered a God, is plain from what is immediately said of the logos in the following verses, and from the analogy of Scripture, which proves that the logos is theos the highest sense of the word. In this connection ho theos en o logos would be equivalent to saying, "The Son is the Father." Theos without the article occurs frequently in the New Testament when it refers to the supreme God. (4.) The logos is the creator of all things. All things were made by Him. di' autou. The dia. here does not necessarily express subordinate instrumentality. All things are said to be dia theou as well as ek theou. The Father operates through the Son and the Son through the Spirit. All that the preposition indicates is subordination as to the mode of operation, which is elsewhere taught in relation to the persons of the Trinity. That all creatures owe their being to the Word, is made the more prominent by saying, "Without him was not anything made that was made;" pan ho gegonen is through Him. He therefore cannot be a creature. He was not only before all creatures, but everything created was by Him caused to be. (5.) The logos is self-existent. He is underived. "In him was life." This is true only of God. The Godhead subsisting in the Father, Word, and Spirit, alone is self-existent, having life in itself. (6.) The life of the Word "is the light of men." Having life in Himself, the Word is the source of life in all that lives, and especially of the intellectual and spiritual life of man; and therefore He is said to be the light of men; i.e., the source of intellectual life and knowledge in all their forms. (7.) The logos, as the true or real light, shineth in darkness (en te skotia = en tois eskotismenois) in the midst of a world alienated from God. The men of the world, the children of darkness, do not comprehend the light; they do not recognize the Word as God, the creator of all things, and the source of life and knowledge. To those who do thus recognize Him, He gives power to become the sons of God, that is, He raises them to the dignity and blessedness of God's children. (8.) This Word became flesh that is, became a man. This use of the word flesh is explained by such passages as 1 Tim. iii. 16; Heb. ii. 14; Rom. viii. 3, in connection with Luke i. 35; Gal. iv. 4; Phil. ii. 7. As to the glory of the incarnate logos, the Apostle says of himself and of his fellow disciples, "We beheld his glory, the glory as of the only begotten of the Father"; such as could belong to none other than to Him who is the eternal Son of God, consubstantial with the Father. Other Passages in St. John's Gospel. This introduction, which thus unmistakably sets forth the divine nature of Christ, is the key-note of John's Gospel, and of all his other writings. His main object is to convince men that Jesus is God manifest in the flesh, and that the acknowledgment of Him as such is necessary to salvation. This Apostle was, therefore, in the early Church called the Theologos, because he taught so clearly and earnestly that the logos is God. In verse 18 of this chapter he says that the Son alone has the knowledge of God, and is the source of that knowledge to others. He showed Nathanael that He knew his character, being the searcher of hearts. In his discourse with Nicedemus, He spoke with divine authority; revealing the things of heaven, because He came from heaven and was even then in heaven. His coming into the world was the highest evidence of divine love, and the salvation of all men depends on faith in Him; that is, on their believing that He is what He declared Himself to be, and trusting Him and obeying Him accordingly. When the Jews censured Him for healing a lame man on the Sabbath, He defended Himself by saying that God worked on the Sabbath; that He and the Father were one; that He did whatever God did; that He could give life to whom He willed; that all judgment was committed to Him, and that He was entitled to the same honour as the Father. In the sixth chapter He sets Himself forth as the source of life, first under the figure of bread, and then under that of a sacrifice. In the eighth chapter He declares Himself to be the light of the world. "He that followeth me shall not walk in darkness, but shall have the light of life." He alone could give true freedom, freedom from the condemnation and power of sin. He had been the only Saviour from the beginning as He was the object of faith to Abraham, who saw his day, and rejoiced, for he says, "Before Abraham was I am," thereby asserting not only his preexistence, but his eternity, as He declares himself to be the "I am," that is, the self-existing and immutable Jehovah. In chapter x., under the character of a shepherd, He represents Himself as the head of all God's people, whose voice they hear, whose steps they follow, and in whose care they trust. For them He lays down his life, and takes it again. To them He gives eternal life, and their salvation is certain, for no one is able to pluck them out of his hands; and He and the Father are one. The eleventh chapter contains the history of the resurrection of Lazarus, on which it maybe remarked, (1.) That his disciples had full confidence that Christ could deliver from death whom He pleased. (2.) That He claims to be the resurrection and the life. To all that believe on Him He is the source of spiritual life to the soul, and of a resurrection to the body. (3.) In illustration and proof of his divine power, He called Lazarus from the grave. Our Lord's Last Discourse. The discourse recorded in the 14th, 15th, and 16th, and the prayer recorded in the 17th chapter, are the words of God to men. No created being could speak as Christ here speaks. He begins by exhorting his disciples to have the same faith in Him which they had in God. He went to prepare heaven for them, and would return and take them to Himself. The knowledge of Him is the knowledge of God. He who had seen Him had seen the Father also; for He and the Father are one. He promised to send them the Holy Ghost to abide with them permanently; and that He would manifest Himself to them as God manifests Himself to the saints, revealing to them his glory and love, and making them sensible of his presence. He would continue to be to his Church the source of life; union with Him is as necessary as the union of a branch to the vine. The Holy Spirit sent by Him would reveal the things of Christ, rendering the Apostles infallible as teachers, and giving divine illumination to all believers. It was necessary that He should leave them in order to send the Spirit, who would convince the world of the sin of not believing Him to be all He claimed to be; of the righteousness of his assumption to be the Son of God and Saviour of the world, of which his going to the Father (i.e. resurrection) was the decisive proof; and also of the certainty of a future judgment, inasmuch as the prince of this world was already judged. The Spirit was to glorify Christ, i.e., to reveal Him as possessing all divine perfections, for whatsoever the Father hath the Son hath likewise. His intercessory prayer could proceed from the lips of none but a divine person. He speaks as one who had power over all flesh, and who could give eternal life to all whom God the Father had given Him. Eternal life consists in the knowledge of God, and of Him whom God had sent. He prays that He, clothed in our nature, might be glorified with the glory which He had before the foundation of the world; that his people might be sanctified; that they might be one by his dwelling in them, and that they might be made partakers of his glory. He was condemned by the Jews for claiming to be the Son of God, and by Pilate for claiming to be a king. When He was crucified the heavens were darkened, the earth trembled, the dead arose, and the vail of the temple was rent. By his resurrection his claim to be the Son of God and Saviour of men was authenticated. Thomas, not being present at the first interview between Christ and his disciples, doubted the fact of his resurrection; but when he saw Him he was fully convinced, and owned Him as his Lord and God. (John xx. 28.) That ho kurios mou kai ho theos mou is an address to Christ, and not an exclamation, is evident, (1.) From the words apekrithe kai eipen, he responded and said, which would be out of place before an exclamation. They introduce a reply to what Christ had said. Thomas answered that he was fully satisfied and firmly convinced that Christ was Lord and God. The word eipein never means to exclaim. (2.) Such an exclamation would be abhorrent to a Jew, who had even a superstitious reverence for the name of God, especially for the name Jehovah, and ho kurios ho theos is equivalent to yhvh 'lhym. (3.) The repetition of the pronoun mou also requires the passage to be considered as an address to Christ. The Epistles of St. John. In his epistles the Apostle John presents the divinity of Christ with equal prominence. The great design of those epistles was to establish the faith of believers in the midst of the errors which had begun to prevail. The chief of those errors was denial, in some form, of the incarnation of the Son of God. Hence the Apostle not only insists so strenuously on the acknowledgment that Jesus Christ had come in the flesh, but makes that the one great fundamental doctrine of the gospel. "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God." He begins his epistles by reminding his readers that the Apostles had enjoyed the clearest possible evidence that the Logos tes zoes (He who has life and gives life) was manifest in the flesh. They had seen, looked upon, and handled Him. John gave believers this assurance in order that they might have fellowship with God and with his Son Jesus Christ. Many had already apostatized and denied the doctrine of the incarnation. To deny that doctrine, however, was to deny God; for whosoever denies the Son, rejects the Father also. He exhorts them, therefore, to abide in the Son as the only means of abiding in God and attaining eternal life. The tests by which they were to try those who professed to be inspired teachers, were, (1.) Whether they acknowledged the doctrine of the incarnation, i.e., of the true divinity and humanity of Christ. (iv. 2, 3, 15.) (2.) Conformity of doctrine with the teachings of the Apostles. (3.) Love to God, founded on his redeeming love to us, and love to the brethren, springing from this love to God. In chapter v. he tells his readers that the great truth to be believed is that Jesus is the Son of God. This is the faith which overcomes the world. This great truth is established by the testimony of God, both external and internal, for he that believeth on the Son of God hath the witness in himself; he that believeth not this testimony makes God a liar, because he believeth not the record which God has given of his Son. In Him is eternal life, so that he that hath the Son, hath life. He closes his epistle by saying: "We know that the Son of God is come, and hath given us an understanding, that we may know Him that is true (i.e., that we may know the true God); and we are in Him that is true (i.e., the true God), even in his Son Jesus Christ. This (i.e., this person Jesus Christ) is the true God and eternal life." That this passage is to be referred to Christ, is plain. (1.) Because He is the subject of discourse in the context, and throughout the epistle. The great design of the Apostle is to tell us who and what Christ is. (2.) In the immediately preceding clauses he had called Him the true, "we are in Him that is true," even in Jesus Christ. "The true" and "the true God," are used as convertible expressions. (3.) Christ is repeatedly called "eternal life," by this Apostle, and "eternal life" is said to be in Him, which language is not used of God as such, nor of the Father. (4.) Christos is the natural antecedent of houtos, not only because the nearest, but because it is the prominent subject. (5.) This has been the received interpretation in the Church, at least since the Arian controversy; and the objections urged against it are mainly theological, rather than exegetical. It is to be remarked that Christ is here called not merely theos but ho theos, as in John xx. 28. The Apocalypse. The Book of Revelation is one continued hymn of praise to Christ, setting forth the glory of his person and the triumph of his kingdom; representing Him as the ground of confidence to his people, and the object of worship to all the inhabitants of heaven. He is declared to be the ruler of the kings of the earth. He has made us kings and priests unto God. He is the First and the Last, language never used but of God, and true of Him alone. Compare Is. xliv. 6. In the epistles to the seven churches, Christ assumes the titles and prerogatives of God. He calls Himself, He who holds the seven stars in his right hand; the First and the Last; He who has the sharp sword and eyes of fire, from which nothing can be hid. He has the seven spirits. He is the Holy and the True. He has the keys of David; He opens and no man shuts, and shuts and no man opens; his decision on the destiny of men admits of no appeal. He is the supreme arbiter; the faithful and true witness; the arche tes ktiseos tou theou, the principle, i.e., both the head and source, of the whole creation. He reproves the churches for their sins, or praises them for their fidelity, as their moral ruler against whom sin is committed and to whom obedience is rendered. He threatens punishments and promises blessings which God alone can inflict or bestow. In chapter v. the Apostle represents all the inhabitants of heaven as prostrate at the feet of Christ, ascribing blessings and honour and glory and power to Him that sitteth upon the throne and unto the Lamb forever and ever. The New Jerusalem is the seat of his kingdom. He is its light, glory, and blessedness. He again and again declares himself to be the Alpha and Omega, the First and the Last (i.e., the immutable and eternal), the Beginning and the End, for whose second coming the whole Church is in earnest expectation. B. The Epistles of St. Paul. In the epistles of Paul, the same exalted exhibition is made of the person and work of Christ. In the Epistle to the Romans, Christ is declared to be the Son of God, the object of faith, the judge of the world, the God of providence, the giver of the Holy Spirit, and what in the Old Testament is said of Jehovah, the Apostle applies to Christ. In chapter ix. 5, He is expressly declared to be "over all, God blessed forever." The text here is beyond dispute. The only method to avoid the force of the passage is by changing the punctuation. Erasmus, who has been followed by many modern interpreters, placed a full stop after kata sarka, or after panton. In the former case the passage would read, "Of whom is Christ concerning the flesh. The God who is over all be blessed forever;" in the latter, "Of whom Christ came concerning the flesh, who is above all," i.e., higher than the patriarchs. It is frankly admitted by the advocates of these interpretations that the reason for adopting them is to avoid making the Apostle assert that Christ is God over all. As they do not admit that doctrine, they are unwilling to admit that the Apostle teaches it. It was universally referred to Christ in the ancient Church, by all the Reformers, by all the older theologians, and by almost all of the modern interpreters who believe in the divinity of Christ. This uniformity of assent is itself a decisive proof that the common interpretation is the natural one. We are bound to take every passage of Scripture in its obvious and natural sense, unless the plainer declarations of the Word of God show that a less obvious meaning must be the true one. That the common interpretation of this passage is correct is plain, -- 1. Because Christ is the subject of discourse; God is not mentioned in the context. The Apostle is mentioning the distinguishing blessings of the Jewish nation. To them were given the law, the glory, the covenant, and the promises, and above all, from them "as concerning the flesh (i.e., as far as his humanity is concerned), Christ came, who is over all, God blessed forever." Here everything is natural and to the point. It shows how preeminent was the distinction of the Jews that from them the Messiah, God manifest in the flesh, should be born. Compared to this all the other prerogatives of their nation sink into insignificance. 2. The words kata sarka demand an antithesis. There would be no reason for saying that Christ, as far as He was a man, was descended from the Jews, if He was not more than man, and if there were not a sense in which He was not descended from them. As in Rom. i. 3, 4, it is said that kata sarka He was the Son of David, but kata pneuma the Son of God; so here it is said, that kata sarka He was descended from the patriarchs, but that in his higher nature He is God over all, blessed forever. 3. The usage of the language demands the common interpretation. In all exclamations and benedictions, in distinction from mere narration, the predicate uniformly stands before the subject, if the copula einai omitted. This usage is strictly observed in the Septuagint, in the Apocrypha, and in the New Testament. We therefore always read in such doxologies eulogetos ho theos, and never ho theos eulogetos. In the Hebrew Scriptures, vrvk occurs forty times in doxologies and formulas of praise before the subject. It is always "Blessed be God," and never "God be blessed." In the Septuagint, Psalm lxviii. 20 (19), kurios ho theos eulogetos is the only apparent exception to this rule. And there the Hebrew adheres to the common form, and the Greek version is a rhetorical paraphrase of the original. The Hebrew is simply vrvk 'dny 'dny for which the LXX. have, Kurios ho theos eulogetos, culogetos kurios. Every consideration, therefore, is in favour of the interpretation which has been accepted by the Church as giving the true meaning of this passage. Christ is God over all, blessed forever. The Epistles to the Corinthians. In the Epistles to the Corinthians, Christ is represented, (1.) As the proper object of religious homage. All believers are represented as his worshippers. (1 Cor. i. 2.) (2.) As the source of spiritual life. (1 Cor. i. 4-9, 30, 31.) (3.) As the Lord of all Christians and the Lord of glory. (1 Cor. ii. 8.) (4.) As creator of the universe (1 Cor. viii. 6), di hou ta panta. (5.) As the Jehovah of the Old Testament, who led the Israelites through the wilderness. (1 Cor. x. 1-13.) (6.) As the giver of spiritual gifts. (1 Cor. xii.) (7.) As the Lord from heaven to whom the universe (ta panta) is subject. (1 Cor. xv. 25.) (8.) A life-giving Spirit (pneuma zoopoioun), i.e., a Spirit having life in Himself. and a source of life to others. (1 Cor. xv. 45.) (9.) The proper object of supreme love, whom not to love, justly subjects the soul to eternal death. (1 Cor. xvi. 22.) (10.) The object of prayer (1 Cor. xvi. 23), from whom grace is to be sought. (11.) He gives success in preaching the gospel, causing his ministers to triumph. (2 Cor. ii. 14.) (12.) The vision of his glory transforms the soul into his likeness. (2 Cor. iii. 17, 18.) (13.) In his face is the glory of God, to which those only are blind who are lost. (2 Cor. iv. 3-6.) (14.) His presence, or being with Him, constitutes the believers heaven. (2 Cor. v. 1-8.) (15.) Before his judgment-seat all men are to be arraigned. (2 Cor. v. 10.) (16.) His love is the highest motive to action. (2 Cor. v. 14.) Galatians. (1.) Paul says that he was an Apostle not by the will of man, but by Jesus Christ. (i. 1.) (2.) The conversion of the soul is effected by the knowledge of Christ as the Son of God. (ii. 16.) (3.) Spiritual life is maintained by faith of which Christ is the object. (ii. 20, 21.) (4.) Christ lives in us, as God is said to dwell in his people. (ii. 20.) (5.) He was the object of Abraham's faith. (iii. 6-9.) (6.) He was Abraham's seed in whom all nations are blessed. (iii. 16.) (7.) By faith in Him we become the sons of God. (iii. 26.) (8.) The Holy Ghost is the Spirit of Christ. (iv. 6.) (9.) His will is our law. (vi. 2.) (10.) His grace or favour the source of all good. (vi. 18.) Ephesians. (1.) In Christ and under Him all the objects of God's redeeming love are to be united in one harmonious whole. (i. 10.) (2.) In Him we have eternal life, or are made the heirs of God. (i. 11-14.) (3.) He is exalted above all principality, and power, and might, and dominion, i.e., above all rational creatures. (i. 21.) (4.) In Him we are quickened, or raised from the death of sin, made partakers of spiritual life, and exalted to heaven. (ii. 1-6.) (5.) In iii. 9, God is said to have created all things by Jesus Christ. (The text, however, in that passage is somewhat doubtful.) (6.) He fills the universe. (i. 23, and iv. 10.) (7.) He is the head of the Church, from whom it derives its life. (iv. 16.) (8.) He sanctifies the Church. (v. 26.) (9.) The discharge of all social duties is enforced by the consideration of the authority of Christ. We are to serve men as doing service to Him. (vi. 1-9.) Philippians. In Philippians, besides the usual recognition of Christ as the source and giver of grace and peace, which comprehend all spiritual blessings, and the acknowledgment of Him as the end of our being (i. 21, 22), we have in ii. 6-11 the clearest declaration of the divinity of Christ. It is said, (1.) That He "was (or existed, huparchon) in the form of God," i.e., was God both as to nature and manifestation. He could not be the one without being the other. The word morphe may mean either the mode of manifestation, that which appears, as when it is said "the king of heaven appeared on earth en morphe anthropou;" or the nature or essence (phusis or ousia) itself. The latter view is adopted by most of the fathers. The former, however, is more in accordance with the common usage of the word, and with the immediate context. He who existed in the form of God, took upon Him the form of a servant (morphen doulou), i.e., the real condition of a servant. (2.) He is declared to be equal with God. The isa einai theo he did not, consider as an harpagmon, i.e., an act of robbery, or an unjust assumption. He was fully entitled to claim equality with God. (3.) This truly divine person assumed the fashion of a man, which is explained by saying He was found "in the likeness of men." He appeared in form, carriage, language, mode of thinking, speaking, feeling, and acting, like other men. He was not purus putus homo, a mere man, but "God incarnate," God manifest in the flesh. (4.) This divine person, clothed in man's nature, humbled Himself even unto death, even to the death of the cross. (5.) Therefore He (not God, or the divine nature in Christ, but the Theanthropos), is exalted above every name that is named, "that at the name of Jesus (i.e., the name of the Theanthropos, as it is He as a divine person clothed in the nature of man, who is the object of worship), every knee should bow, of things in heaven, and things in earth, and things under the earth." This is an exhaustive amplification. It includes the whole rational creation, from the highest archangel to the weakest saint; all, all that have life acknowledge Christ to be what God alone can be, their supreme and absolute Lord. It is because Christ is and has done what is represented, that the Apostle says, in the following chapter, that He counted all things as nothing for the knowledge of Christ, and that his only desire was to be found in Him and clothed in his righteousness. This divine Redeemer is to come again, and "shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby He is able even to subdue all things unto Himself. (iii. 21.) Colossians. Colossians i. 15-20, is expressly designed to set forth the true Godhead of Christ in opposition to the errors springing from the emanation theory, which had already begun to prevail in the churches of Asia Minor. This passage sets forth the relation of Christ, first to God, and secondly to the universe, and thirdly to the Church. Here, as in so many other places of Scripture, the predicates of the Logos asarkos and of the Logos ensarkos, are mingled together. As in Heb. i. 2, 3, the Son is said to have created all things, and to be the brightness of the Father's glory, and also to have made purification for sin; so here part of what is said belongs to the Logos as existing from eternity, and part belongs to Him as clothed in our nature. It was the Logos asarkos who is declared to be the image of the invisible God and creator of all things; and it is the Logos ensarkos who is declared to be the head of the Church. The relation of Christ to God, in this passage is expressed, (1.) By the words just quoted, "He is the image of the invisible God." He is so related to God that He reveals what God is, so that those who see Him, see God, those who know Him, know God, and those who hear Him, hear God. He is the brightness of God's glory, and his express image. (2.) His relation to God is also expressed by saying that He is begotten from eternity, or the only begotten Son. The words prototokos pases ktiseos are indeed variously explained. By Socinians they are made to mean that He was the head of the new dispensation; by Arians that He was the first created of all rational creatures; by many orthodox interpreters trwto, tokoj is taken in its secondary sense, of head or chief. They therefore understand the Apostle to say that Christ is the ruler or head over the whole creation. All these interpretations, however, are inconsistent with the proper meaning of the words, with the context, and with the analogy of Scripture. Prototokos means born before. What Christ is said to have been born before, is expressed by pases ktiseos. He was born (or begotten) before any or every creature, i.e., before creation, or from eternity. All the arguments adduced in a preceding chapter in proof of the eternal generation of the Son, are arguments in favour of this interpretation. Besides, the Arian interpretation is inconsistent with the meaning of the words. That interpretation assumes that the genitive pases ktiseos is to be taken partitively so that Christ is said to be a part of the creation, the first of creatures, as He is said to be the first of those who rose from the dead, when He is called prototokos ton nekron. But pasa ktisis does not mean the whole creation, as indicating the class or category to which Christ belongs, but every creature, as indicating a relation or comparison; Christ is the first begotten as to every creature, i.e., begotten before any creature (i.e., eternally, according to the constant usage of Scripture, for what is before creation is eternal.) Besides, the connection requires this interpretation. The Apostle proves that Christ is the image of the invisible God, and the prototokos pases ktiseos by an argument which proves that He cannot be a creature; and therefore the birth of which he speaks must be before time. Secondly, the relation of Christ to the universe is expressed in this passage by saying, (1.) That He is the Creator of all things. This is amplified, as the all things are declared to include all that are in heaven and earth, visible and invisible, rational and irrational, however exalted, even thrones, dominions, principalities, and powers; that is, the whole hierarchy of the spiritual world. (2.) He is not only the author but the end of the creation, for all things were not only created by Him, but for Him. (3.) He upholds all things; by Him all things consist, i.e., are preserved in being, life, and order. Thirdly, Christ is the head of the Church, the source of life and grace to all its members. For in Him "all fulness," the plenitude of divine blessings dwells. In chapter ii. 3, all the treasures of wisdom and knowledge (i.e., all knowledge or omniscience) are said to dwell in Christ; and in ii. 9, that He is filled with "the fulness of the Godhead." This is very different from the pleroma mentioned in i. 19, where the Apostle is speaking of what Beza calls "cumulatissima omnium divinarum rerum copia, ex qua, tanquam inexhausto fonte, omnes gratiæ in corpus pro cujusque membri modulo deriventur;" [504] but here the reference is to the divine being, nature, or essence itself, to pleroma tes theotetos. The word theotes is abstract of theos as theiotes is of theios; the former means Godhead, that which makes God, God; the latter means divinity, that which renders divine. The entire plenitude of the divine essence (not a mere emanation of that essence as the rising sect of the Gnostics taught), dwells (katoikei permanently abides, it is no transient manifestation) in Him bodily, somatikos, invested with a body. The Godhead in its fulness is incarnate in Christ. He is therefore, not merely theos but ho theos in the highest sense. More than Paul says cannot be said. The Pastoral Epistles ln Paul's pastoral epistles to Timothy and Titus, besides the ordinary recognition of the divinity of Christ found in almost every page of the New Testament, there are four passages in which, at least according to the common text and the most natural interpretation, he is directly called God. Even 1 Tim. i. 1, kat' epitagen Theou soteros hemon kai Kuriou Iesou Christou, may be naturally rendered, "according to the command of God our Saviour, even our Lord Jesus Christ." This is in accordance with the parallel passages in Titus i. 3, "according to the commandment of God our Saviour;" and Titus ii. 13, "of the great God our Saviour Jesus Christ." In this latter passage there is no reason, as Winer and De Wette acknowledge, for questioning that Christ is called the great God, except what they regard as the Christology of the New Testament. They do not admit that Christ is the great God according to the doctrine of Paul, and therefore they are unwilling to admit that this passage contains that declaration. But if, as we have seen, and as the whole Church believes, not only Paul but all the Apostles and prophets, abundantly teach that the Messiah is truly God as well as truly man, there is no force in this objection. Violence must be done to the ordinary rules of language if tou megalou theou kai soteros are not referred to the same subject; inasmuch as theou has the article and soteros is without it. The fair meaning of the words is, "The Great God who is our Saviour Jesus Christ." This interpretation is also demanded, (1.) By the context. Jesus Christ is the subject of discourse. Of Him it is said that He is the great God our Saviour, who gave Himself for us. (2.) Because the epiphaneia, appearance (here in reference to the second advent), is repeatedly used in the New Testament of Christ, but never of God as such, or of God the Father. See 2 Tim. i. 10; 2 Thess. ii. 8; 1 Tim. vi. 14; 2 Tim. iv. 1, 8. (3.) The position of the words soteros hemon before Iesou Christou. If "God" and "Saviour" referred to different persons the natural order of the words would be, "The appearance of the great God and Jesus Christ our Saviour;" and not as it is, "The appearance of the great God and our Saviour Jesus Christ." Great God and Saviour obviously belong to the same person in 1 Tim. i. 1. "The command of God our Saviour," and in Titus i. 3, "God our Saviour;" and in this place (Tit. ii. 13) that God and Saviour is declared to be Jesus Christ. The most important passage, however, in these pastoral epistles, is 1 Tim. iii. 16. With regard to that passage it may be remarked, (1.) That it admits of two interpretations. According to the ones the Church is declared to be the pillar and ground of truth, according to the other, the pillar and ground of truth is the great mystery of godliness. The latter is greatly to be preferred as equally consistent with the grammatical structure of the passage, and as far more in harmony with the analogy of Scripture. The pillar and ground of truth, the great fundamental doctrine of the Gospel, is often elsewhere declared to be the doctrine of the manifestation of God in the flesh. On this doctrine all our hopes of salvation rest. (2.) Whatever reading be adopted, whether theos, hos, or ho, all of which appear in different manuscripts, the passage must refer to Christ. He it was who was manifest in the flesh, justified by the Spirit, and received up into glory. (3.) Whatever reading be adopted, the passage assumes or asserts the divinity of our Lord. With the apostolic writers, the doctrine of the incarnation is expressed by saying, that the logos "became flesh" (John i. 14); or, "Christ is come in the flesh" (1 John iv. 2); or, "He who is the brightness of Gods glory "took part of flesh and blood" (Heb. ii. 14); or, He that was "equal with God" was "found in fashion as a man." (Phil. ii. 8.) The same truth, therefore, is expressed, whether we say, "God was manifest in the flesh;" or, "He who was manifest in the flesh;" or, that "the mystery of godliness was manifest in the flesh." (4.) The external authorities are so divided that the most competent editors and critics differ as to what is the original text. For theos we find the great body of the cursive Greek manuscripts and almost all the Greek Fathers. The authority of the Codex Alexandrinus is claimed on both sides. The question there is, whether the letter is Th or O; some say they see distinct traces of the line in the Theta, others say they do not. For hos C, F, G, of the uncial manuscripts, only two of the cursive manuscripts, and the Coptic and Sahidic versions, are quoted. To this must be added the testimony of the very ancient manuscript recently discovered by Tischendorf the text of which has been published under his auspices at St. Petersburg. For ho the uncial manuscript D, the Latin Vulgate and the Latin Fathers are the witnesses. In view of this state of the question, Wetstein, Griesbach, Lachmann, Tischendorf, and Tregelles, among the editors, decide for hos. Mill, Matthies, as well as the older editors Erasmus, Beza, the Complutensian, and the later ones, as Knapp and Hahn, retain theos. [505] (5.) The internal evidence, so far as the perspicuity of the passage and the analogy of Scripture are concerned, are decidedly in favour of the common text. There is something remarkable in the passage; it is brought in apparently as a quotation from a hymn, as some think, or from a confession of faith, as others suppose, at least, as a familiar formula in which the leading truths concerning the manifestation of Christ are concisely stated. (1.) He is God. (2.) He was manifest in the flesh, or became man. (3.) He was justified, i.e., his claims to be regarded as God manifest in the flesh were proved to be just, by the Spirit (i.e., either by the Holy Ghost, or by the pneuma or divine nature revealing itself in Him. Comp. John i. 14). (4.) He was seen of angels. They recognized and served Him. (5.) He was preached unto the Gentiles, as He came to be the Saviour of all men, and not of the Jews only. (6.) He was believed upon as God and Saviour; and (7.) He was received up into glory, where He now lives, reigns, and intercedes. Epistle to the Hebrews. The doctrines of the Bible are generally stated with authority; announced as facts to be received on the testimony of God. It is seldom that the sacred writers undertake to prove what they teach. The first chapter of the Epistle to the Hebrews is an exception to this general rule. The divinity of Christ is here formally proved. As the design of the Apostle was to persuade the Hebrew Christians to adhere to the gospel, and to guard them from the fatal sin of apostatizing to Judaism, he sets before them the immeasurable superiority of the gospel to the Mosaic economy. The first point of that superiority, and that on which all the others depend, is the superior dignity of Christ as a divine person, to Moses and all the prophets. To set forth that superiority, he first asserts that Christ, the Son of God, is the possessor of all things; that through Him God made the world; that He is the brightness of God's glory, the express image of his nature, upholding all things by the word of his power; and that because He has by Himself made purification for sin, He is now, as the Theanthropos, set down at the right hand of the majesty on high. The true divinity of Christ being thus asserted, the Apostle proceeds to prove that this is the doctrine of the Scriptures. (1.) Because He is in the Bible called the Son of God, a title which cannot be given in its true sense to any creature. Christ, therefore, is higher than the angels; and as the word angels in the Bible includes all intelligent creatures higher than man, Christ is higher than all creatures, and therefore cannot Himself be a creature. He belongs to a different category of being. (2.) All angels (i.e., all the higher intelligences) are commanded to worship Him (i.e., to prostrate themselves before Him). (3.) While the angels are addressed as mere instruments by which God effects his purposes, the Son is addressed as God. "Thy throne O God is for ever and ever." (4.) He laid the foundations of the earth, and the heavens are the work of his hands. (5.) They are mutable, but He is immutable and eternal. (6.) He is associated with God in glory and dominion. On this great truth, thus established, the Apostle grounds all the duties and doctrines which he urges on the faith and obedience of his readers. It is on this ground that there is no escape for those who reject the salvation which He has provided. (ii. 1-5.) It is on this ground also that He has a dominion never granted to angels, all things being made subject to Him. (ii. 5-10.) As it was a divine person, the eternal Son of God, who assumed our nature, and became a high priest for us, his sacrifice is efficacious, and need not be repeated; and He is a perpetual priest, higher than the heavens, who can save to the uttermost all who come unto God by Him. This Saviour is the same yesterday, to-day, and forever. Faith in Him will enable us to overcome the world, as faith in the promises concerning Christ enabled the ancient worthies to witness a good confession under the greatest trials and sufferings. The other Sacred Writers of the New Testament. The same testimony to the divinity of our Lord is borne by the Apostles James and Peter. The former calls Him the Lord of glory, the latter in his First Epistle represents Him as the proper object of supreme love. Faith in Him secures salvation. His spirit dwelt in the ancient prophets. He is the foundation of the Church. (ii. 6.) Having suffered the just for the unjust to bring us unto God, He is now exalted at the right hand of God, the whole universe of intelligent creatures being subject to Him. (iii. 18.) In his Second Epistle he speaks of the knowledge of Christ as the source of grace and peace (i. 2.), and of holiness (ver. 8). At death believers enter into his everlasting kingdom (ver. 11). Peter was an eyewitness of his divine majesty when he was with Him in the holy mount. Lord and Saviour, equivalent in the lips of a Jew, to Jehovah Saviour, is his common designation of Christ. True religion, according to this Apostle, consists in the knowledge of Christ as the Son of God, to whom, therefore, he ascribes eternal glory. Imperfect and unsatisfactory as this survey necessarily is, it is enough to prove not only that the Scriptures teach the divinity of Christ, but that Christianity as a religion consists in the love, worship, and service of the Lord Jesus, whose creatures we are, and to whom we belong by the still dearer relation of those whom He hath purchased with his own precious blood. [504] In loc. edit. Geneva, 1565, p. 423. [505] Dr. Henderson has ably vindicated the reading theos in his Critical Examination of the Various Readings in 1 Tim. iii. 16.