the apostle wrote to the Colossians: "Though I am "absent in the flesh, yet I am with you in the spirit, rejoicing, and beholding your order, and the sted"fastness of your faith on Christ." 23 (5.) The Annotator finally has recourse to the authority and miraculous powers communicated by Christ to his apostles, as if the exercise of these were all that is intended in the promise of his presence. The Calm Inquiry seems to adopt this interpretation, in giving the following as a paraphrase of the passage: "Such requests dictated by my authority, and prompted by the spirit which I will communicate, of his city, his nation, and mankind, though he be not an official statesman, will yet confer extensive benefits on his country, in various ways,—in which (κἂν μὴ παραγένηται τῷ σώματι, παρόντα τῇ yvμm), even when not present in body, he is present in thought, giving his approbation to some, and his disapprobation to others, of the measures which he learns have been adopted. Plutarchi Moral. ed. Xyland. p. 797. Wyttenbach, 8vo. Oxon. 1797, vol. iv. p. 197. Livy describes the influence of Carvilius on the military operations of the other consul, by saying (" absentis collegæ consilia omnibus gerendis intererant rebus,") the counsels of the absent colleague were present in the management of every affair. Liv. lib. 10. sect. 39. Rupe sedens aliquâ specto tua littora tristis, I gaze upon that much-lov'd shore, Here, mournful on a rock reclin'd; 23 Col. ii. 5. The case of Elisha, 2 Kings v. 26, was clearly different; for there a revelation was made to him of a fact which had been studiously concealed, but which the divine influence seems to have exhibited, as in a vivid picture, to his mind; a frequent mode of the prophetic inspiration. will be as efficacious as if I myself were personally present." 24 The reply is obvious; that this interpretation does not appear to be the fair construction of our Lord's words: but, if it be admitted that such a reference is included, it will carry the implication that he who is acknowleged to be the Author of the miracles, and whose power was immediately exercised on every such occasion, was actually present; and this presence could only be either by the occasional and corporal action which has been considered, or by the manifestation of attributes properly divine. The writer urges the absence of "any marks of astonishment at so extraordinary a declaration," as appears from the immediate course of the conversation. But, as this important branch of the argument extends much farther than to the passage now under consideration, we shall reserve it for a separate discussion.25 3. Much attention is due to the fact mentioned before, that, in the scriptural style, the phrase to be with any one, put absolutely, is a usual phrase, peculiarly applied to GOD, and implying the exercise of Divine Perfections on the behalf of any whom he is pleased to favour. As a further proof that this was the ordinary acceptation of the phrase, there are Rabbinical passages cited by Lightfoot, Schöttgenius, and Wetstein: such as these: "If two or three sit in judgment, the Divine Majesty (Shechinah) is with them. When two sit together and study the law, the Divine Majesty is with them. When two sit at table and converse about the law, the Divinity rests upon 24 Page 178. 25 In Chap. V. of this Book. them. If ten pray together, the Divine Majesty is with them. Where ten children of men come together to a synagogue, the Divine Majesty is with them; or even three or two or one. 26 The inference from our Lord's thus using the expression is strengthened, by comparing this his gracious promise with one of similar import in the Old Testament, to which it is highly probable that he might have a mental reference: "In every place "where I record my name, I will come unto thee, " and I will bless thee." 99 27 It remains for me to express my conviction, founded on the preceding reasons, that the only fair and just interpretation of this important passage is that which regards it as a declaration of such a spiritual and efficient presence as implies Divine perfections: such a special exercise of power and mercy as, in the use of this phrase, the Scriptures habitually ascribe to the Deity; and such as involves the attribute of OMNI PRESENCE. 26 See those authors in loc. 27 Exod. xx. 24. CAPITULE VI. ON OUR LORD'S DECLARATIONS OF HIS PERSONAL AGENCY IN THE RESURRECTION OF THE DEAD AND THE FINAL JUDGMENT. The testimony of Christ concerning himself, as the Author of the future resurrection of the dead, and the universal Judge.-The conclusion from these facts, that he has a really Divine nature.—Considerations proposed by Mr. Belsham to escape that conclusion.-The human nature affirmed in Scripture to be necessary to the person of the Judge of mankind.-The wisdom and kindness of this appointment.-Its perfect consistency with the position, that the Divine nature is not less necessary.-This office ascribed to Christ in connexion with other Divine attributives, as necessary qualifications.-Reasons why our Lord did not use an impassioned style in expressing this fact.-Whether any astonishment was felt by his hearers.-No improvement of a finite intellect adequate to this work.-The case essentially different from the judgments attributed to saints and apostles.—The case incapable of being rationally solved by referring to the use of figurative language. 66 It is the unequivocal language of Scripture that God, who raised up the Lord, will raise up us also by "his own power:" and certainly a due consideration of this stupendous miracle, which we are assured will be wrought at the appointed season, must impress the complete conviction that OMNIPOTENCE alone can effect the RESURRECTION OF THE DEAD. But Jesus Christ, in the most deliberate and solemn manner, affirmed Himself to be the future Author of this work, and the Arbiter of those awful destinies which will immediately succeed it. "The hour is coming, in "which all who are in the tombs shall hear his voice, "and shall come forth; they who have done good "actions, to the resurrection of life; and they who 3 "have done base actions, to the resurrection of con"demnation."2 We have before offered some considerations on the interpretation of this passage and its connexion. To those we now add, that Jesus taught the same doctrine on other occasions, and in various other forms of expression. With respect to every sincere believer on himself, he uttered the gracious assurance, "I will raise him up at the last day:" a second and a third time he repeated the declaration, evidently for the purpose of stronger impression: and he comforted the mourners by saying, "I am the "resurrection and the life;" the abstract effects being put as the strongest expression of their Cause and Author. The same doctrine is a prominent object in the several parables in which he represents himself as the Lord of a household, the King of a sovereignty, returning after a season of absence, at a day and hour when he is not looked for, taking an account of the commissions and conduct of his servants, honouring the faithful, and condemning the wicked and slothful to the "outer darkness where is wailing "and gnashing of teeth." It is, with inimitable beauty and solemnity, brought forth in the parable, which depicts THAT DAY, "when the Son of man "shall come in his own glory, and all the angels with "him" when "he will sit upon his own throne of "glory, and before him shall be gathered together all "the nations." There we learn, that it is HE that will discriminate their moral state, amidst the complicated varieties of human character; it is HE that will estimate their actions, by an infinitely penetrating and 2 John v. 28, 29. 3 Pages 72, 73, of this volume. * John vi. 39, 40, 44; xi. 25. |