Commentary on Romans; Systematic Theology

§ 1. Testimony of the Old Testament.

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.

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.

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.

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

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.

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.¹

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.

§ 2. General Characteristics of the New Testament Teaching concerning 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.