Church Postil (sermons on the Gospel & Epistle lessons)

to accept auy thing tliat is not i asserted ill the in. Were this not the case, his declaration, "Unto which of the iingels said he at any time," &c., would not he conclusive. The Jews might say. If he did not assert it in the Scriptures, it may nevertheless have. been asserted; ■ since not everything •that occurred, is contained in the Scriptures, ^ow, if it is his design, that we are not under obligation to accept anything that is not presented in the Scriptures, we should also reject all doctrines not taught in them.

This operates against the presumption of the Pope and the i)apists, who shamelessly assert that we must accept more than the Scrix)tures contain; and that, when it is said, ''It is not in the Scriptures; therefore, it is 3iot authentic," it is not conclusive. In this way, they impair the position of the Ai)ostle more than the Jews do, introducing their Concilia, teachers, and high Schools. Beware of this; be certain that all you accept is in the Scriptures. But, relatiA^e to whatever is not in them, you should exclaim, as the Apostle does here, " When did "(rbd ever assert itf "And again, I will be to him a Father, and he shall be to me a Son!"

They have also impaired the force of this passage. It seems that the object of their being teachers is to weaken the force of the Scrii)tures. They assert that this x^assage has two meanings: In the first x)lace, it should be understood in reference to Solomon, as a figure of Christ; in the second, in reference to Christ. But, if it Avere admitted that the Scriptures do not present an indubitable sense, they already cease to be conclusive. The Jews might maintain that it has reference to Solomon. Hence the Apostle would apparently be cast in the sand, and establish nothing. We should, therefore, firmly maintain that it is spoken concerning Christ alone, even as the previous passa ge describes •a i^eculiar Son, above all other sons, rso that this was not said to angels, jnuch less to Solomon; as the Ai)ostle:says here, that he has obtained a more •excellent name than the angels; so that the reference can in no way be to '

Now it is not enough for us simply to believe the Apostle; we are under obligation to show that he conclusively establishes with clear grounds the position which he occupies. -It is necessary, therefore, to know that this passage is adduced from 2 Sanii' 7, 14, and Psalms, Ps. 89, 23, 28, which are proj)hetic books. In these passages the reference is to Christ alone, and not to Solomon. But in 1 Chron. 22, 10, which is a historical book, the reference is to Solomon alone: "He shall be my son, and I will be his father." Kow it is admitted even by the Jews that the 89th Psalm, v. 26, 27, Where it is said, ''He shall cry unto me, Thou art my Father, my God,, and the Rock of my salvation. Also> I will make him my first-born, higher than the kings of the earth," has reference to the true Christ. Again, v.,6, ''Who among the sons of the mighty can be likened unto the Lord 1^? That is, among the sons of God, there, is one, who is God, and no one, is like unto the Lord?",; v

1^0 w, although the passages, 2'Sam. 7, an'd 1 Chron. 22, accord, y'etthe circumstances, 1 Sam. 7, are of such a nature, that it cannot be understood concerning Solomon; so that the declaration must have been made twice to David: once concerning Christ, and once concerning Solomon. In the first place, 2. Sam^ 7, 12, God says to David: •' When thy days be fulfilled, and thou slialt sleep with thy fathers, I will set uj) thj: seed after thee, w^hich shall proceed out of thy boT\ els."

Kow, Solomon was not set up as a king after the death of David, nor subsequent to him, but whilst he was yet alive, 1 Kings 1, 30, sqq. David, also, well knew^ that this declaration was made concerning Christ; and hence it is that he rendered God such cordial praise, 2 Sam. 7, 19, saying: " O Lord God; but thou hast spoken also of thy servant's house for a great while to come." But whilst he was yet alive, David ordained Solomon as his successor, saying, 1 Chron. 22, 9: God said unto me, " A son shall be born to thee, who shall be a man^ of rest. * * * He shall build an house for my name,'- not thou, wlio "liast slied blood al)nn(laTit]y.'" In 2 Sam. 7, there is nothing said about the shedding of bh)od. Tliere God says, lie will build a house for David. The faet that, in 2 Sam. 7, he so freelj', without any addition, promises, — saying, "'J I lie commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: but my mercy shall not depart away from him,'' — his grace in. regard to those things which are so bitterly bew ailed in the <S8th Psalm, is still more favorable to tliis ^iew.

This promise is not made in regard to Solomon, as the b")2<l Psalm shows, ex(*ept w ith the addition: *■' If th}' (.'hildren will keep my x'.ovena.nt," &:c., a.s David also indicates, 1 Kings 2, 4:, and as God himself says to Solomon, 1 Kings 3, 14. The passage, 2 Sam. 7, not tlie passage, 1 Chron. 22, should, tiierefore, be understood specially concerning Oluist. This is clear and conclusive.

'• And again, when he bringeth in the first-begotten into the world, he saith. And let all the anaeis of God worship him."

This is the third passage of the Scriptures adduced from the 97th Ps., V. 7, w hich clearly speaks of the kingdom of God, concerning which Christ also preaches in the Gospel. In this kingdom Christ reigns, and is Lord. It commenced after his ascension, and is completed through the preaching of the Gospel. For it clearly speaks of preaching, and reads thus:

''The Lord reigneth; let the earth rejoice; let the multitude of isles be glad thereof. Clouds and darkness are round about him/ (that is, he reigJis in faith concealed.) 'righteousness and judgment are the habitation of his throne. A tire goeth before liim, and burnetii up his enemies round about. His lightnings enlightened the world 5'' (these are his miracles,) " the earth saw, and trembled. The hills," (the great chiefs and the proud.) " melted like wax at the presence of the Lord, at the i)resence of the Lord of the whole earth. The heavens," (tlie Apostles,) 'declare his righteousness," (faith.) '' and all the people see his glory;*' (for the Gospel is every.T 'wheie ineached). " Confounded be ail they that serve graven images, that l)oast themselves of idols; worship him, all ye Gods.''*

Experience and its fulfillment explain this Psabn. For alt this w^as fultilled in Christ. He is preached in all the world, and reigns in the kiugdoin of God. This was not the case w-ith any other king. Hence, the Apostle introduces a preface, saying, " And again when he bringeth in the ilrstbegotten into the world;" as if he should say, Here, in the Psalm, the Spirit speaks of the second coming into the world, through the Gospel. For, previously, he once came bodily into the world and, through his crucifiers, he was diiven out in death: bnt afterwards, in his resurrection, and through the Word, he entered again, and now prop(^rly reigns. He will never die any more, nor be driven out. Of this entrance the Psalm speaks.

I admit, says he, God has more sons; but this is the first-born son, whom he brings in, and constitutes king, so that the angels worship him,

— ^a thing which they neither wonkl do, nor woukl they he commanded to do it, were he not true God.

We read, it is true, that David and. many others wej:e worshiped;, but no angei ever yet worshii)e(l any one^exi^eiTt God alone. This imssage, theretore^ shows conchisively that he, whom angels worship, must he God. For since men, even on earth, worship tiiat alone, Mhich is superior to them, aiid since nothing hnt God alone, is su4>erior to angels, tha-t king, who is ireard and brought into^ the world through the ministjeriS,.aai# worshiped by the angels^ Jiui8t»be.G9di. The fact that the Apostledbe^nofe aidduce every word from the Fsalm, is a matter of no consequence. The language in the Psalm is: " Worship him, all ye Gods;" and that of the Apostle: ^'^Let:*]] the angels of God worship him." The meaning, however, is the same, the object being in the future, the angels should worshijif him. But, if they worship him, he miist be God. The ci^B gels also are his, although, he is also 7«an; It> should be obs6r;v€d'y liOTi^ev. er, that, in: the Hebrewv.the passage reads ^th»s: Worship ^him, all ye Uloim, that is, all ye gods. The angels and all the saints are thus styled, because they are the children of God.

"And of the angels be saith, Who iiiaketb his angels spirits, and his ujinisters a flaine of fire."

Sis design, here, is to show that such titles are not asciibed to angels, i<u the Scriptures, as render it admissible to say to any one of them, Thou art my Son, he shall be my Son, all the angels shall worship him. They iw:e simply constituted messengers, wliom Ite sands-fe^it^^into the world; and, although much is committed to the angels, yet he does nat C(Mistitute auy of them Lord, but^iiiay^ are wind an«l\ a iktnie of fire. He calls them wind or s]mits, and a flame ofiSre, because wlien tht^y are sent, theyy assume such form, flying lightly, and swiftly^ like the wind, and shining like lightning and flanie^ as is evident in mai y portions of the Scriptures. But, in consequence of this, no one of them lyecomes Lord of the world, and is preached everywhere, as this King. is proelaiined Lord 'o^^er. all tliiiigs. Thm^ even the Jews must confess.

•♦But unto the Son he snitli. Thy throne,. O God,. i& for ever, and ever:- asceptre of?iglfte(>itB'fteg« is the sceptre e-? thy kingdom: Thou hast loved righteousness, and hated iniquity: therefore Go<^r even thy God, hath anointed thee with the oil of gladness above thy fellows."

This is the fourth passage; it is quoted from the 45th Psalm v. (>, 7, In my view, it shows in the clearest and most forcible manner^.tliat Chmtt isGotl. In oppositiO'Tt^ t9 tMs, even the Jews can braig' m% ol^ctions^ Let us examine the matter. In th4?- first place, it is acknowledged by all, that this Psalm has refer^iie*^ to Christ,. even if he is yet to. coj^c, astl^ J^w» eyr€tn«OMsly pi-esiimo.- In the second i)liice, thr itr^st pant, in Avhich it is said, ^^ Thy throne, O Go(J'^ is for ever and ever," must Ix^sj^oken in regard to the real, true God, who has a throne and the g«>i'^eriiment; for altbougk the Mtl^e.^, G^d, is sometimes-^ ascribed t^. saints, as we have already heard, Ps. 82, 1; yet the government: and the throne belong to no one but the real, true, and natural God. I»> not this clear and certain? Well,, thus we have that God, who has thethrone, and eternally reigns.

Now, the following language is em ployed, in regard to that same God: "Thou hast loved righteousness, * * therefore God, even thy God, hath anointed thee * * above thy fellows.'*^ What does this imply? Tlu^t God, who has an everlasting tlnoni^, and. reigiis eternally, is anointed by InV God above all his fellows. He that anoints here, must indeed be the real. God; so, too, he who is anointed, is. real God, because he has the throne, and reigns eternally. Now, God does not anoint himr?elf — but he that is anointed, is under his anointer. Since^ to auoiiifc here imjilics, to infuse the Holy Spirit with his graces, as is evident,—^i thin^ which is ai)i)llcable only to. a creature.

Observe, then, it is beyond ail contradiction that, according to the first part of this passage, this king is true God; and that, according to the la«>t part, he is trjie man^ for, according to.

Concerning tbte divinity of chuisi*;

his humanity, he has fellows — sin(5e he is the head of all believers, Avho are partakers of his Spirit, which he so abundantly j^ossesses above all others. Bat, according to his divinity, he has no felloAVs; for there is o«rfy ofse God^ and yet not one |>erson only. This passage forces the conclusion that tlsere are two i>^:'sons; one who reigns, «ns€li another who anoints him, and who, according to his divinity, cannot be anointed. Kence, we must conclude, that he is the Son of God; for, such title is ascribed to him, because he is (rod. He has an everlasting throne, which is the kingdom that was introduced after the ascension of Christ: and yet he has fellows, is anointed, and loves righteousness, by which he deserved to be anointed. This is altogether ai)plicable to real man.

The)^od or sceptre of Ms Idngdom is the Gospel, which is a sceptre c^' rigliieousness, because it proceeds upon the principles of justice and righteousness. Tliij* declaration stands in opposition to hitniaa doctrines, which abound with intricacies and perplexities, and still contribute nothing to salvation* Thus, we are again reaifiji«led of the fact here, that we^ shall aecei^ nothing in, Christendom, but this scepta^e of his^ kingdom. He desires his kingdom^ to be ruled by no other sceptre, but this righteous sceptre of the Gospel.

I^was compelled to use tlie word iiod,. God-thy God| tm.e^ ia the latter I>art of this passage, because we have only one word that implies God. The Hebrew tongue has many, and hence these two, Eloim, Elohe, appear.

In the Old Testament, there are ma 113' other similar passages, so mysteriously employed, and so incontroveitibly conclusive, in regard to this matter; as Gen. 19, 24: ''The Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven." What can this mean, God from God, except that two pei*- sons are indicated here — the Father and the Son? Again, Zach. 3, 2: — '^The Lord said unto Satan, The Lord rebuke thee, O Satan." Observe here, God speaks of another; and Ps. 68, 18, where much: is. said concerning

God, it is stated:- »'{riM>u hast ascended on high, thou- lia-st led cap,tivity captive." This ascension, however,, has reference only to the man Christ.. Again^ in the sa^ie Psalm: '' Thy God hath coanmsBded^ thy strength," &«,. Moreover: God «ommandeth th^ powers of God, There are many other similar passages.

** And, Thou, Lonl, in the beginning bast laid the foundation of the earth; ami the heavens are the worksof thine hands: The}' shall perish; but thou remainest: and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy vears shall not fail."

The manner, in which this cte€lari> tion may be employed in. Een«^.ring.■ this matter clear, does^iidt^yet appear. To take it as it stands, it may be readily C'XJ^^'ned^ as having reference to God, as one person. We must, therefore, take into consideration the entire Psalm, which also speaks of the future kingdom of God, the regulation of which is assigned to.. Ch*is%. in i^^jk^ Scriptures, as in the following, and ■ other i^assages:

Thi^. Psalm, 102, 12, 13, 14, 15, KJ, speaks thus, concerning this kingdom: " But thou, O Lord, shalt endure for ever; and thy remembrance unto aJBl generations. Thou shalt arise, and> have mercy upon Zion; for tlie time to favor her, yea, the set time is come. For thy servants,' (the Apostles.) Hake pleasure in her stones, and favor the dust thereof (through the Gospel |— -^ this is said concerning Christ,. whogK^- servants the Apostles are, bringiiigtlie.- stones of Zion, the electfto^ graot**^ through their i^reaching. Such ser- - vants no king ev^r liadi) • 'So the heathen shall feaB'tife name of the Lord;, and all tb cokings of the eai th thy glory,, When tlta^Iioid shall build up ZioB^., he shall appear in his glory," &c.

Then, lastly, follows this passage u '^And thou. Lord, in the beginning hast laid the foundation of the earth." ^ Hence, he concludes, that the king, whose servants have favored the stones of Zion, and who is proclaimed in all the world, so that the heathen, and all the kings of Abe eartb fear him,.

is the God, who created the e^rth, and who is always the same in himself. Now, no king has ever been proclaimed among all heathens, as Christ has. Hence, it follows, that he is trne God and man. Whatever else may be deemed necessary to be said on this subject, I leave for higher spirits.*

Thus we i)erceive that this whole liipistle is pure armor, maintaining clearly the article of faith, that Christ hi God J and Lard over all things even according to his humanity. We see with astonishment how clear the Scriptures are, in themselves, and that the defect, that we perceive not, is in us; so that Luke, ch. 24, v. 52, well says, Ohrist opened the understanding of the disciples, so that they understood the Scrii)tures. He did not open the Scriptures, but the understanding; — the S(;riptures ai'c 0}>en, but our eyes are partly closed.

mous words against this holy placC) aftd Ihe law s

For we have heard him say, that thfs Jesu8 of IVazareth shall destroy this place* and shall change the Customs which ICoges delivered to ost

When they heard these things, they were cut to the heart, and they gnashed on him with their teetht

But he, being full of the Holy Ghost, looked np steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,

And said. Behold, I see the heavens opened, and the Son of man Etanding on the right hand of God.

Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,

And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man^s feet, whose name was Saul*

And they stoned Stephen, cailing upon God, and saying, Lord Jesus, receive my spirit*

And he kneeled down and cried with a loud voice, Lord, lay not this sin to. their charge* And when he had said this, he fell asleep.