11. ONENESS WITH GOD. 6. John x. 30: I and [my] Father are one. une seule chose.- Le Clerc. one and the same thing. S. Clarke. one thing, or the same thing. -Campbell. one thing.-Parkhurst, Carpenter. the same thing.- Wakefield, Kenrick. PARAPHRASE AND REMARKS. To snatch my true disciples out of my hand would be to snatch them out of my almighty Father's hand; because I and my Father are one; one in design, action, agreement, affection.-Newcome. If Jesus Christ were not God, could he have said these words without being guilty of blasphemy?.. I and the Father are one-one in nature, one in all the attributes of Godhead, and one in all the operations of these attributes: and so it is evident that the Jews understood him. -A. Clarke. I would expound the words independently of any construction which his embittered enemies put upon them. And in the present case it seems to be, that the meaning of "I and my Father are one" is simply, "I and my Father are united in counsel, design, and power.—Stuart. The Father approved of all that his Son did, and thus was he ready to defend his sheep against all those who might attack them.-Le Clerc. Eis, united, conjoined. Hence the phrase velva signifies to be closely joined to some one, chiefly in counsel, mind, or power; to agree in opinion, to be of the same mind.-Schleusner. 7. John xiv. 9, 10: He that hath seen me hath seen the Father; and how sayest thou, then, Show us the Father? Believest thou not that I am in the Father, and the Father in me? The words, &c. PARAPHRASE AND REMARKS. By knowing me, ye know and see the Father; because I clearly reveal his will, and display his power. I am in the Father, and the Father is in me; because my doctrine is my Father's, and because my miracles are my Father's.-Newcome. The expression "that the Father is in him, and he in the Father," I do not understand as asserting his divine nature in a direct manner. It is a phrase which is used to express the idea, that any one is most nearly and affectionately united with God.-Stuart. See Appendix, page 275, second column. ILLUSTRATIVE TEXTS. See John x. 24-38. t Ver. 29, 30: My Father, who gave them me, is greater than all; and none is able to pluck them out of my Father's hand. I and [my] Father are one. Ver. 36-38: Say ye of him whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God, &c. u See John x. 27, 28, comp. ver. 29, 30. v John xvii. 11: Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we [are]. Ver. 20-23: Neither pray I for these alone, but for them also who shall believe on me through their word; that they all may be one; as thou, Father, [art] in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me, I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one, &c. w See Matt. xix. 5, 6. et al. x 1 Cor. iii. 6-9: I have planted, Apollos watered. ... Now he that planteth and he that watereth are one. c Matt. x. 40: He that receiveth you, receiveth me; and he that receiveth me, receiveth Him that sent me. John xiv. 20; At that day ye shall know that I [am] in my Father, and ye in me, and I in you. —Chap. xvii. 22, 23: The glory which thou gavest me I have given them; that they may be one even as we are one; 1 in them, and thou in me, &c. 1 John iv. 16: He that dwelleth in love dwelleth in God, and God in him.- See Matt. xxv. 40. John vi. 56; xv. 4-10. 1 Cor. xiv. 25; xv. 28. 1 John iii. 6, 24; iv. 12, 15. OBSERVATIONS. t 6. This text is sometimes quoted to prove that Christ is of the same substance as the Father; language which must signify, either that Christ is the same person as the Father, or that he possesses the divine nature in common with the Father, in a sense similar to that implied by saying, that one man is of the same nature as another. But such cannot be our Lord's meaning; for throughout the discourse, he clearly represented himself not only as distinct from God, but as his Son and Messenger. But if he were the Father, he would be the Son and Messenger of himself— which is absurd; and if he possessed the Father's essence, there would be two eternal Gods. a doctrine diametrically opposed to reason and Scripture. The only rational interpretation, then, is, that Jesus did not mean to assert his oneness with the Father in essence, but in will—in consent-in power. In his usual style, he spoke of his true followers as sheep, who were so completely under his superintending care that no one could bereave him of them. In this respect, he compared himself to his Father, the Superior of all, from whom he received his authority; and in this respect merely did he claim unity with God;" the same kind of unity which, shortly before his death, he earnestly prayed might subsist between himself, his disciples, and his Father." The peculiar phraseology here adduced for the Deity of Christ is not uncommon in the Sacred Volume, and would be equally valid in proving that two or more human beings are only one man. Thus, a husband and wife are said to be one flesh;" Paul and Apollos are regarded as one; the first Christians are affirmed to be of one heart and of one soul; and Jews and Gentiles became one in Christ Jesus, when the wall of partition was abolished by the liberal spirit of Christianity.* 7. If the style of these verses is literal, it will follow, that Christ is the Father-the very being whose Son he is, and that the mighty Spirit which pervades the universe was actually discerned by the bodily eyes of Philip; but if the words are figurative, they will probably signify that the moral perfections of the Deity were made visible by the character and teachings of Jesus, our perfect exemplar, and the great medium of divine communications. Whatever may be the precise meaning of the passage, the absurdity of a literal acceptation is unquestionable. So far was Christ from claiming identity of essence with the Deity, that he spoke of himself as a being distinct from God," and subordinate to him, by attributing his power of working miracles, not to his own inherent energy, but to the original source of all power-the Father. It may be remarked, too, that if the language referred to prove that Jesus is Almighty God, similar expressions employed in the New Testament concerning his disciples will also establish their identity with Christ and the Supreme Being." SECT. XIII.-EXAMINATION OF THE SCRIPTURE EVIDENCE ALLEGED FOR THE OPINION, THAT CHRIST IS ENTITLED то RELIGIOUS ADORATION. 1.WORSHIP PAID TO CHRIST WHILE ON EARTH. 1. Matt. viii. 2: A leper ... worshipped him, saying, Lord, if thou wilt, thou canst make me clean. 2. See Matt. ii. 2, 8, 11; ix. 18; xiv. 33; xv. 25; xx. 20; xxviii. 9, 17. Mark v. 6; xv. 19. Luke xxiv. 52. John ix. 38. Newcome, Campbell, Wakefield, and others, use, instead of the term worship, such expressions as falling down, prostration, and obeisance. REMARKS. This species of honour Jesus never refused: he was worshipped as the author of the deliverances which he wrought; he received that worship; he thus permitted himself to be worshipped as God; he was infallible, and therefore he is God.-Carlile. The word [worship] denotes various kinds and degrees of homage or reverence, according to the nature and dignity of the object addressed.-Wardlaw. The Jews paid civil adoration, both to kings and prophets, either by bending of the knee, or by prostration, or falling down before them... Whence I conclude, that the adorations given to our blessed Saviour, by those Jews and Gentiles who knew nothing of his Divinity, could be no argument of his divine nature, but rather were paid to him as the Messiah, or as a prophet sent from God, or as the King of Israel.- Whitby's Com. on Matt. viii. 2. For other remarks, see Appendix, page 276. II. DIVINE WORSHIP SUPPOSED TO BE REQUIRED FOR CHRIST. 3. John v. 23: That all [men] should honour the Son, even as they honour the Father, &c. xalas, sicut.-Calvin, Slichtingius. prout.- Beza. comme.-Le Clerc. as.-Campbell, Wakefield, Smith, Norton, Imp. Ver. as well as, likewise.Priestley. in like manner.-Harwood. inasmuch as, since, because.-J. S. Porter, Acton. REMARKS. Is there not here an equality of honour ascribed to the Father and Son?-Stuart. The general force of the particle is not equality in degree, but merely likeness.— Carpenter. See Appendix, page 276. ILLUSTRATIVE TEXTS. a See Gen. xxiii. 7, 12; xlii. 6. Exod. xviii. 7. 1 Sam. xxiv. 8; xxv. 23. 2 Sam. ix. 6. 1 Kings i. 23; xviii. 7. Mark i. 40 and Luke v. 12 (comp. Matt. viii. 2). Mark v. 22 and Luke viii. 41 (comp. Matt. ix. 18). Mark vii. 25 (comp. Matt. XV. 25). et al. b Josh. v. 14: [As] captain of the host of Jehovah am I now come. And Joshua fell on his face to the earth, and did wor ship, and said unto him, What saith my Lord unto his servant? 1 Chron. xxix. 20: All the congregation... bowed down their heads, and worshipped Jehovah and the king. Dan. ii. 46: Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, &c. Matt. xviii. 26: The servant.. fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Luke xiv. 10: When thou art bidden, go and sit down in the lowest room, that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship, &c. - See Mark xv. 19. Rev. iii. 7-9. See also, in the Septuagint, Gen. xxiii. 7, 12; xlix. 8. c Matt. iv. 10: Thou shalt worship the LORD thy God, and him only shalt thou serve. See John iv. 23, 24. et al. d See Mark xii. 32. e Matt. xiii. 54-56. ƒ See page 148, reference b. g Luke vi. 36: Be ye therefore merciful, as your Father also is merciful. John xvii. 22: The glory which thou gavest me I have given them; that they may be one - See ver. 11; chap. xv. 12. 1 John ii. 6; iii. 3, 7. See the original Greek of these passages. even as we are one. h John v. 23, 24: He that honoureth not the Son, honoureth not the Father who hath sent him. .... He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation; but is, &c. i See ver. 16-30. SECT. XIII.-EXAMINATION OF THE SCRIPTURE EVIDENCE ALLEGED FOR THE OPINION, THAT CHRIST IS ENTITLED TO RELIGIOUS ADORATION. b OBSERVATIONS. 1, 2. It is well known, that, in eastern countries, marks of respect and deference are paid to kings, and other men of authority and distinction, either by kneeling or prostration, or by an humble bending of the body. Sacred Scripture records many instances of this species of civil reverence, a of which not a few are in the Public Version designated worship. That kind of adoration, also, which is due only to the Supreme Being was frequently distinguished by the same expression ; and in the latter sense the term is now restricted, though not altogether obsolete in its application to civil honour and respect. Thus worship and worshipful are words not yet disused by inferiors, as a token of their humility to magistrates; and thus, in the form of marriage employed in the English church, the bridegroom is made to declare to the bride, "With my body I thee worship." Now, when we find it reported by the evangelists, that Jesus was worshipped by his followers and others, on some occasions during the course of his ministry; is it reasonable, we ask, to infer from this phraseology, that such persons meant to pay him divine homage? It does not so appear to us. Even on the supposition, that Christ was the Almighty, it seems highly improbable that they were acquainted with this doctrine. They were mostly Jews, who considered one being alone as the proper object of religious worship, and who regarded Jesus not only as a human being, but as one of their own countrymen. It is, however, probable that some of them, as well as the apostles, believed in his Messiahship; but we cannot discover, either in the Old or the New Testament, any trace of their having expected the God of their ancestors, Jehovah himself, to undertake this office. 3. There is no warrant from these verses for ascribing the same honour to Jesus Christ as to Almighty God. The meaning is, that we should honour the Son as a divine Messenger, and thereby honour that Being whose Son and Messenger he is. The Greek word, rendered in this passage even as, is often used in the Christian Scriptures to denote likeness or resemblance; 9 and in this sense the particle referred to is used here. For it is evident from the context, that the honour mentioned is not religious homage, but a practical belief in the Gospel;-a willing attention to the proofs of Christ's mission, and a cordial reception of his doctrines. If the reader peruse the whole discourse, and the conversation which gave rise to it, he will perceive that the evidence for the Supremacy of God, the Father, shines throughout. Ни ALLEGED PROOFS. 4. John xiv. 13. (Quoted in ref. k.) And whatsoever ye shall ask in my name, for the promotion of the gospel, that will I thus enable you to do, that the Father may be glorified by the Son sending the Holy Ghost upon you from the Father. Whitby's paraphrase. Whatever miraculous powers you shall ask the Father as my disciples, these I will confer upon you.-Kenrick's paraphrase. REMARKS. Praying in the name of Christ does not suppose or imply that he is conscious of, or privy to such prayer; and therefore there can be no ground from this text to address prayer to him. The general meaning of doing a thing in the name of Christ, is the doing it by his instruction, authority, as his disciples, in his cause, for the furtherance of the gospel: thus, Eph. v. 20. Col. iii. 17.-Lindsey. 5. Phil. ii. 10, 11: That at the name of Jesus every knee should bow, of [things] in heaven, &c. ad nomen.-Beza. in.-Calvin. au.-Le Clerc. by. - Cappe. before.- -Wakefield. in.- Belsham. to.-Jebb as quoted by Lindsey. REMARKS. Ev.. here signifies at; and the intention is not literally to require the act specified, the performance of which in these times is absurd, if not idolatrous; but to express the authority of Jesus over his church, by the mention of a usual sign among oriental nations, of supreme authority, namely, bending the knee as an act of homage on the name being proclaimed.-Hincks. See Appendix, page 276, second column. 6. Heb. i. 6. (Quoted in reference q.) Let all the messengers of God.-Wakefield, Belsham, Carpenter, Hincks, Eds. of Imp. Ver. adorent eum.-Beza. prostrate themselves before him.-Abauzit. be subject to him.-Priestley. do homage to him.- Lindsey, Hincks. pay homage to him.-Wakefield, Belsham, Carpenter. i. e. Let all the prophets and messengers of God acknowledge him as their superior.-Eds. of Imp. V. REMARKS. The sense is, that, when God raised his beloved Son from the dead, and brought him again into the world, he commanded the angels to worship him, i. e. reverence, to be subject to him.-Lindsey. The prosopopoeia here is something similar to that in Isa. xiv. 9, where the departed heroes are represented as marching forth from the grand receptacle of the dead, to meet and taunt the king of Babylon upon his descent thither.-Belsham. ILLUSTRATIVE TEXTS. j John xiv. 12: Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater [works] than these shall he do; because I go unto my Father.-See ver. 16-18. k Ver. 13, 14: And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do [it]. 7 Chap. xvi. 23: And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give [it] you. m Chap. xvii. 1-26: Jesus.. lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee, &c. n Gen. xli. 43: They cried before him [Joseph], Bow the knee, &c.—See Luke xxii. 41. Eph. iii. 14. o Phil. ii. 8-10: Being found in fashion as a man, he humbled himself, and became obedient unto death.. Wherefore God also hath highly exalted him, and given him a name which is above every name; THAT at the name of Jesus every knee should bow, of [things] in heaven,.. and [things] under the earth; p Ver. 11: And [that] every tongue should confess that Jesus Christ [is] Lord, TO THE GLORY OF GOD THE FATHER. Acts ii. 36: God hath made that same Jesus both Lord and Christ. Heb. i. 4, 5: Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? Ver. 6-9: And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. .. But unto the Son [he saith], Thy throne, O God! [is] for ever and ever, &c. Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows. r John x. 36: .. Him whom the Father hath sanctified, and sent into the world, .. the Son of God. See pages 53-73. |