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3. Human Testimony.

a. Fathers.

a. Ante-Nicene.

Theophilus of Antioch to Autol. B. ii.
"GOD having His word in Himself, be-
got Him with His wisdom, producing
Him before all things."

Justin Martyr, Apol. 1. c. xxxviii. "The
Word, being the first-begotten of GOD,
is also GOD, and heretofore appeared to
Moses and the rest of the prophets, in
the likeness of fire, and in an incorporeal
figure."-See also Dial. c. Tryp. c. cxxix.
Tertullian, Apol. c. xxi. "We say that He/
came forth from GOD, and that He so
came forth by generation, and therefore
that He is called the SON, and GOD, by
reason of the unity of substance."
Ibid. "That which came forth from GOD

is GOD, and the Son of GOD, and both
these are one."

Orig. de Princip. lib. I. c. vi.; III. c. v. § 8.
Dionys. Alex. ex Elench. et Apol. p. 93.

B. Nicene and Post-Nicene.

Athanas. in Expos. Fid. vol. I. p. 99. Hilar. de Trin. lib. II. c. x.; iii 3.; Aug. in Joan. Tract. xlviii. 6.

b. Confessions.

2 Helvetic, c. iii. xi. Bohemia, c. iii. Gallican, Art. vi. Belgic, Art. viii. Wirtemburg c. ii. Bohemian, c. vi.

PROP. III. The SON is very and eternal GOD.

1. Reason.

Because none but one equal to GOD can perform obedience for man:

Because none but one equal to GOD can make satis

faction to GOD for man's disobedience to the divine commandments.

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5 Targum of Jonathan, "I have gotten a man, the Angel JEHOVAH." See Dr. Pye Smith's Scripture Testimony to the Messiah, vol. 1. p. 235.

The name JEHOVAH is incommunicable to any derived or created being, and is peculiar to the Divine nature, because it is descriptive of it. See Ps. lxxviii. 18. Unlike the noun Eloah, it has no plural number, so that it never intimates a plurality of Persons in the GODHEAD; and as if to shew that it is never given to any creature, no emphatical particle is ever joined to it, as to other words in the Hebrew. The Jews never pronounce this name; a custom at least as old as the time of Josephus, who terms it óvoμa dveкowvn the name not to be spoken. The old Paraphrasts Onkelos and Jonathan never use it. The LXX (except two doubtful places, Gen. iv. 1; Isa. lv. 13) always substitute Kupios for it, as is remarkably shewn in Exod, vi. 3.

7 Adonai is one of the peculiar titles of Deity. Michaelis.-Wherever the singular Adon occurs with the emphatic prefix, it is used only as a name of Deity.

• Dr. Kennicot.

• Targum, "The throne of Thy Glory, O JEHOVAH, standeth for ever and ever."

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"Though the word translated "He was brought near" does not necessarily imply more than a near approach, yet it may be justly extended to the expression of a personal union. Its radical idea is that of very close contact; and its different forms are applied to many instances of conjunction, indwelling, and union, the most near and intimate that can exist among men. See Gen. xxv. 22; Isa. viii. 3; Lev. i. 13; Ps. v. 9; xlix. 11."-Dr. Pye Smith.

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Worship.

Ps. xcvii. 7, "Worship Him, all ye angels." Ps. xlv. 11, "Worship thou Him." Ps. ii. 12, "Kiss the SON." Cf. Job xxxi. 27; 1 Kings xix. 18; Hos. xiii. 2. Ps. cx. 3. Offerings made to Him.

Prayer and praise. Ps. lxxii. 15, "He shall live, and to Him shall be given the gold of Sheba: prayer shall be made for Him continually, and daily shall He be praised."

Homage. Gen. xlix. 10, "To Him shall the gathering (homage) of the nations be."

Trust. Ps. ii. 12.

See also Gen. xlviii. 15. Josh.

v. 14, 15. Isa. viii. 13; xi. 10; xlv. 14. Zeph. iii. 10.

E. Divine works are ascribed to Him.

Ps. viii. 6. Universal rule.

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the Hebrew phrase, The Angel JE

HOVAH.

Gen. xvi. 7, "And the Angel of the LORD found Hagar by a fountain of water in the wilderness, by the fountain in the way to Shur....... 14. And she called the name of the LORD that spake unto her, Thou GOD seest me: for she said, Have I also here looked after Him that seeth me?"

Mal. iii. 1, “The LORD Whom ye seek shall suddenly come to His temple, even the Messenger (Angel) of the Covenant, whom ye delight in." See also Gen. xviii. 2, 3, 13, 17, 26, &c.; xix. 14; xxi. 17, 19; xxii. 11-18; xxviii. 10-20; xxxi. 11-13; xxxii. 30; xxxv. 6-10; xlviii. 15,

Many of these passages are used by Justin Martyr and Tertullian for establishing the proper Deity of CHRIST. Just. Mart. Dial. c. Tryph. c. lviii. &c. Tertull. Adv. Prax. c. xiv.-xvii.

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3 Jerusalem Targum, "The Word (Memra) of JEHOVAH appeared to him in the valley of vision." Midrash Tehillim, and Zohar, see Schoettgen, Hor. Heb. vol. 1. p. 442, "The Shechinah was associated with them, and detained Abraham till the angels departed. He said not who he was: but in all these (appearances) it was the Angel of the Covenant." In the Zohar, or Book of Cabalistic Doctrines, the Messiah is called the Shechinah, the Angel of the Covenant, the Mediator, the Redeemer, the Just One: it is said that the Shechinah is the heavenly High Priest, and the Fountain of Life, and that all the perfections of GoD belong to the Messiah. "This Angel denotes some mystery. He is the Angel of whom it is written, The Angel who hath redeemed me,' (Gen. xlviii. 16). And, behold, so taught the Rabbis. It is decreed that in the future period he shall become supreme and precious; so that by him the holy Name shall be exalted, and the Holy and Blessed will, by him, redeem the idolatrous nations." Zohar on Deut. apud Schoettgen, Hor. Hebr. et Talm. vol. I. p. 125. "That Angel is the Redeemer, who is found in every redemption that is in the world: the Shechinah always walks with man, and never departs from him." Idem. p. 145. "The Redeemer of the world, the Guardian of men; He it is who hath prepared blessings for the whole world." Idem. p. 149. "This Son is the faithful Shepherd. Of Thee it is said, Kiss the Son; Thou art my Son. He is the Prince of the Israelites, the LORD over things below, the LORD of ministering angels, the Son of the Supreme, the Son of the Holy and Blessed GOD, and the gracious Shechinah." Idem. p. 6.

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