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him, he touched the hollow of his thigh, and the hollow of Jacob's thigh was out of joint, as he wrestled with him. And he said, Let me go; for the day breaketh. And he said, I'will not let thee .go, except thou bless me. And he said unto him, What is thy name? And he said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel; for as a prince hast thou power with God, and with men, and hast prevailed. And Jacob asked him and said, Tell me I pray thee thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there. And Jacob called the name of the place Peniel; (the face of God) for I have seen God face to face, and my life is preserved." Compare this with Hosea xii. 3,—" He took his brother by the heel in the womb, and by his strength he had power with God; yea, he had power over the Angel, and prevailed; he wept and made supplication unto him; he found him in Bethel, and there he spake with us; even the Lord God of hosts; the Lord is his memorial." I ask whether the angel here (who is Christ) is not, in the very term Angel, represented as in some sense distinct from God the Father; and yet, he is God, "even the Lord God of hosts," whose memorial is Jehovah?

Read the description given of the Jehovah of hosts, in Isai. yi: His train filling the temple; the winged Seraphim covering their faces and the;r feet before him, and crying, Holy, holy, holy is the Jehovah of hosts; the whole earth is full of his glory." The prophet cries, " Wo is me, for I am undone! For I am a man of unclean lips, and I dwell among a people of unclean lips; and mine eyes have seen the King, the Lord of hosts." And he heard the voice of Jehovah, saying, "Whom shaM I send, and who will go for us?" None can doubt but this person was the very God. He speaks by his own authority; "Whom shall I send?'' And he is plural; "Who will go for us?" We must believe this Jehovah of hosts is the very God. Yet the evangelist teaches, that he was Christ. John xii. 41, speaking of Christ, " These things said Esaias when he saw his glory, and spake of him."

In Isai. vifi. 13,—we read, " Sanctify the Lord of hosts himself, and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling, and for a rock of offence to both the houses of Israel; for a gin, and for a snare to the inhabitants of Jerusalem." But inspiration applies what is here said of the "Lord of hosts himself." to Christ. 1 Pet. ii. 7, 8; "Unto you therefore, who believe, he is precious. But unto them who are disobedient, the stone, which the builders disallowed, the same is made the Head of the corner ; and a stone of stumbling, and a rock of offence, even to them, who stumble at the word, being disobedient; whereunto also they were appointed." "The stone, which the builders refused, the same is become the head of the corner.'' "This is the stone, which is set at naught by you builders." Jesus Christ theu, is the " Jehovah of hosts himself."

Christ is the Lord God of the holy prophets> Rev. xxii. 6, " The Lord God of the holy prophets sent his Angel to show unto his servants the things, which must shortly be done." Compared with verse 16. "I Jesus have sent mine Angel to testify unto you these things in the churches." Here our Saviour (as though with evident design) teaches, that He is "the Lord God of the holy prophets." We accordingly read of the prophets, 1 Pet. i. 11," Searching what, and what manner «f time the Spirit of Christ, that was in them, did signify, when it testified beforehand the sufferings of C'lirist, and the. glory, that should follow." The aucient prophets then, were inspired by the Spirit of Christ. But " all Scripture is given by inspiration of God." The Spirit of Christ then, is the Spirit of God. The same we learn in the following passages. "As many as are led by the Spirit of Go.d, are the sons of God." But, "if any man have not the Spirit of Christ, he is none of his." Here again Christ is God. - In 1 Pet.. iii. !8, 19, we learn, that Christ, (by his Spirit, in the days of Noah.) went and preached to the antediluvians, who were now in prison, when Peter wrote. But it was God, who spake to Noah, and warned the wicked world tljrough him, and said, "My Spirit shall not always strive with man." In these passages then, we are taught infallibly, that the Spirit of Christ is the Spirit of God; and the Spirit of God is the Spirit of Christ: And that hence Christ is God.

God himself addresses Christ as God ; which clearly decides Christ's distinct Personality, and yet his Unity in the Godhead. See Heb. i. 8; "Unto the Son he (God) saith, Thy throne. O God, is forever and ever." Could the Most High thus address a derived, dependent being, without establishing idolatry? Could he do it, without teaching the universe to have another God before him? Could he do it, and yet say, relative to himself, "Thou shalt worship the Lord thy God, and hirn only shalt thou serve?" I am God; beside me there is none else ; 1 know not any."*

* Some have attempted to insinua'e, that the above text, Heb. i. 8, will bear this interpretation, "Unto the Son he saitb, God is thy throne forever and ever." Any who may esteem it worth their while to read a full refutation of this extraordinary,

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The text under consideration, is a quotation of Psalm xlv. 6 ; where David says, " Thy throne O God. is forever and ever." David addressed the words to " the King.—fairer than the children of men—the most Mighty, whose right hand should teacli him terrible things—under whom the people shall fall." Our translation is a literal rendering of the Hebrew. And its addressing Christ, as God, accords with the tenor of the sacred word. No proper objection then, can be made against it. The text to the Hebrews is a literal quotation of it. And there we learn from inspiration, that it is an address from God the Father to Christ. And does it not most positively establish Christ's distinct Personality in the Godhead; and yet his being one with God, and the very God?

In Rom. ix. 5, Jesus Christ is said to be " Over all, God; blessed for ever." In 1 Pet. J. 1, he is "God our Saviour." In Titus ii. 13, he is " the great God and our Saviour."*

In 1 John v. 20, it is said of Jesus Christ, "This is the true God, and eternal life." In Isai. ix. 6, Christ is called, " the Mighty God, the everlasting Father." In Jer. xxiii. 6, he is " the Jehovah our righteousness." And in Rev. i. 8, he is by his awn testimony " the Alpha and Omega, who Is, and was, and is to come, the Almighty." Is a de- . rived, dependent bein<;, "the Almighty?" Most certainly not. Should any doubt whether it is Christ, who here speaks ;—the a*irmative is incontestable; as any will see, who will compare Rev. i. 8—18 ; ii. 8. Here it was Jesus Christ (in the midst of the golden candlesticks, and who had been dead and was alive.) who called himself the Alpha and Omega, the First and the Last, the Almighty.

forced and most unnatural rendering of that clause of the text, may find it ia the Panoplist for May, 1011, page 544—9. .It would be wonderful indeed for God to represent himself, as the throne of one of his creatures! This would be unprecedented ia the Bible! Nothing is too glaring for some men t» undertake, to undermine t!\< offensive sentiments of holy writ. We read of handling the word of God deceitfully. And this is an evil not uncommon, at the present day.

* Greek—" ton megalou Theou, kai Soteros hcmoon."— The article put before great, belongs equally to Saviour, us to God, not being added there, as it must have been, had not Saviour stood in apposition, being the same with the preceding, God :—A full proof, that the sense is this; Jesus Christ i« the great God, and our Saviour.

In Isai. xliv. 6, we read; " Thus sailh the Lord, the King of Israel, and his Redeemer, the Lord of hosts, I am the First, and I am the Last, and beside me there is no God." But Jesus Christ, in. the above passages in the Revelation, applies this to himself. Hence we have his testimony, that he is the Jehovah, the King of Israel, and his Redeemer, the Jehovah of hosts.

From the great work, which was assigned to the Mediator, light is cast upon this important subject. I ask the conscience of every person, taught in the sentiments of the gospel, Was not an infinite atonement necessary, according to the tenor of the Bible, to take away the sin of the world? Was not the righteousness of an infinite Being, or" the righteousness of God, necessary to avail for lost man, and redeem him from sin and hell, and entitle him to heaven? Does not the whole economy of gospel grace proceed on the ground of an atonement made by Christ, adequate to the eternal torments of guilty man ? and of a righteousness wrought out by Christ, adequate to that exceeding and eternal weight of glory, freely tendered in our fallen world ; and which will be conferred on alt the chosen of God? Though pardon and salvation are of free grace ; yet the scheme

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