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CHRISTOLOGY.

CHAPTER I.

CHRIST'S THEANTHROPIC PERSON.

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Athanasius Third Discourse against the Arians. Augustine : Letter cxxxvii. (To Volusianus). Anselm: Cur Deus Homo, II. vii.-ix. Aquinas : Summa, III. i.-) -xxxv. Petavius: De Incarnatione. Calvin Institutes, II. xii.-xiv. Ursinus Christian Religion, Qu. 35. Paraeus: Corpus Doctrinae, Qu. 35. Witsius: Apostles' Creed, Diss. XIV. De Moor: Commentarius, Caput XIX. ¿ xiv. Turrettin: Institutio, XIII. iv.-xiv. Gerhard: Loci, IV. xii. Usher: On the Incarnation. Hooker: Polity, V. li. lii. Van Mastricht: I. x. 5, 6. Pearson Creed, Art. III. Owen: Person of Christ, XVIII.; Vindiciae, VIII. XIII. XIX.; Holy Spirit II. iii. iv. Bunyan: On Imputed Righteousness. Edwards: On the Will, II. ii. Hopkins: System, Vol. I. 283. Fisher: On the Catechism, Qu. 21, 22. Dor ner: Person of Christ. Hagenbach: History of Doctrine, & 64-67, 98-105, 179, 266, 267, 299. Hase: Hutterus, 94-98. Neander: History, II. 478-616. Hengstenberg: Christology of the Old Testament. Martensen: Dogmatics, 125-147. Ullmann: Sinlessness of Jesus. Schaff: History, III. 705–772. Shedd: History of Doctrine, I. 392-408. Gess: Person of Christ. Bruce: Humiliation of Christ (Kenotic Theories). Briggs: Messianic Prophecy. Dod: On the Incarnation. Wilberforce: On the Incarnation. Liddon: Divinity of Our Lord. Leathes Witness of O. T. and N. T. to Christ. Delitzsch: Messianic Prophecies. Riehm: Messianic Prophecy.

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CHRISTOLOGY (Xρươтoû λóyos) is that division of theological science which treats of the Person of the Redeemer.

As the doctrine of the Trinity is found in the Old Testament, so is that of the Redeemer. As there is an Old Testament Trinitarianism, so there is an Old Testament

Christology. Both doctrines, however, are less clearly revealed under the former economy than under the latter. Christ is explicit in asserting that the doctrine of his person is found in the Old Testament. "Many prophets and righteous men have desired to see those things which ye see," Matt. 13:17. "Abraham saw my day, and was glad," John 8:56. Compare John 12:41; Luke 24:27. 1 Pet. 1: 10-12, "The prophets searched diligently what the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow."'

The Redeemer is announced under several names in the Old Testament. The earliest designation is the "Seed of the woman," Gen. 3:15. Christ himself adopts this designation in the title "Son of man," employed by himself but never by his apostles. The next name in order is Shiloh, Gen. 49:10. Luther, Gesenius, Rosenmuller, Hengstenberg, and others, explain this to mean the "Peacemaker." This is favored by other Messianic texts. In Isaiah 9:6, Messiah is denominated "prince of peace." In Micah 55, of the Redeemer it is said, "This man shall be our peace." In Zech. 9:10, he is denominated the "speaker of peace;" and in Eph. 2:14, "our peace.' Others explain the term Shiloh to mean "the desired One" (Haggai 2:7); "he who shall be sent;" "his son" (Calvin); "he whose right it is" (Sept. Aquila, Symmachus, Onkelos); "the place Shiloh " (Eichhorn, Bleek, Hitzig, Ewald, Delitzsch, Kalisch). In Isaiah 7:14, the Re

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The Patristic and Reformation divines find both the Trinity and the Godman in the Old Testament. Irenaeus (Adversus Haereses, IV. xxxiii. xxxiv.) makes ample quotations in proof of both doctrines. For the Lutheran and Reformed citations, see Gerhard, Chemnitz, Hase, Heppe, and Schweitzer, in locis.

2 See Kitto: Dictionary; Speaker's Commentary: Genesis 49: 10; and Newton: Prophecies, Dissertation IV.

3 The connection is strongly against this last interpretation. "Probably the town Shiloh did not exist in Jacob's time, and Judah neither acquired nor lost the pre-eminence over the other tribes at Shiloh. He was not the leader in the

deemer is called Immanuel; in Daniel 9: 25, Messiah; in Zech. 6:12, the Branch; in Malachi 3: 1, the Messenger of the Covenant. The designation of the Redeemer that was most common among the Jews was Messiah, or the Annointed One (2), rendered in the Septuagint by Xpíoτος. It is found 39 times in the Old Testament. See Alexander on Isa. 52: 13.

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The time of the Redeemer's advent is distinctly foretold in Gen. 49: 10. "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." Historically, the sceptre, that is, self-government, did not depart from the Hebrew nation, represented by the tribe of Judah (Judaei, Jews), until the destruction of Jerusalem, A.D. 70. The time is again specified very particularly in Daniel 9: 24–27. Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy." In this prophecy, a day stands for a year; seventy weeks denoting 490 years. The prophet announces that in seven weeks, that is 49 years, from the end of the captivity, Jerusalem should be rebuilt; that in sixty-two weeks, that is 434 years from the rebuilding, Messiah should appear; and that in one. week, that is 7 years from his appearance, he should "confirm the covenant," and should be "cut off" "in the midst of the week." In the different calculations of exegetes

wilderness, for the people were led by Moses and Aaron; nor did he gain any fresh authority at Shiloh. Every ancient version, paraphrase, and commentator, makes Shiloh, not the objective case after the verb, but the nominative before the verb." Speaker's Commentary, in loco.

"It is supposed that John the Baptist began his ministry about three and a half years before Christ; so that John's ministry and Christ's put together made seven years, which were the last of Daniel's weeks. Christ came in the midst of the week, as Daniel foretold: 'And in the midst of the week he shall cause the sacrifice and oblation to cease.' 999 Edwards: Work of Redemption,

Works, I. 407.

there is a difference of only ten years. The difficulty is to know exactly when the seventy weeks begin. Hales says that they begin from the twentieth year of Artaxerxes Longimanus. W. Smith supposes that "the final and effectual edict of Artaxerxes was the commencing date, and that this was issued in B.C. 457. Exactly 490 years may be counted from this to the death of Christ in a.d. 33."

That the Jesus Christ of the New Testament is the Messiah promised in the Old Testament, is proved by the agreement between the descriptions of the personage in each. In both he is: (a) The seed of the woman, Gen. 3: 15; Ps. 22:10; Micah 5:3; Gal. 4:4; 1 Tim. 2: 15; Rev. 12:15. (3) Born of a virgin, Isa. 7:14; Matt. 1: 23; Luke 1:26-35. (c) Of the family of Shem, Gen. 9: 26-27. (d) Of the Hebrew race, Ex. 3:18. (e) Of the seed of Abraham, Gen. 12:3; 18: 18; Matt. 1:1; John 8:56; Acts 3:25. (f) Of the line of Isaac, Gen. 17: 19; Rom. 9:7; Gal. 4: 23-28; Heb. 11: 8. (g) Of the line of Jacob or Israel, Gen. 28:4-14; Numbers 24: 517; Isa. 41:8; Luke 1:68; 2: 32; Acts 28:20. (h) Of the tribe of Judah, Gen. 49: 10; 1 Chron. 5:2; Micah 5: 2; Matt. 2:6; Heb. 7:14; Rev. 5:5. (i) Of the house of David, 2 Sam. 7: 12-15; 1 Chron. 17: 11-14; Ps. 89: 4-36; Isa. 9:7; Matt. 1:1; Luke 1: 69; 2:4; John 7: 42; Acts 2:30; Rom. 1:3; 2 Tim. 2:8; Rev. 22:16. (j) Born at Bethlehem, Micah 5:2; Matt. 2:6; Luke 2:4; John 7:42. (k) To suffer an agony, Gen. 3:15; Ps. 22:1-18; Isa. 53:1-12; Zech. 13: 6, 7; Matt. 26: 37; Luke 24:26. (7) To die, and in a peculiar manner, Isa. 53:9; Dan. 9:26; Numbers 21:9 compared with John 3:14; Ps. 22: 18 compared with John 19:24. (m) To be embalmed and entombed, Isa. 53: 9; Matt. 27: 57; Luke 23: 56; John 19: 38-41. (n) To rise from the dead, Ps. 16:10; Acts 3:15. (0) To ascend into heaven, Ps. 68: 18 compared with Eph. 4:8; Ps. 110:1; Luke 24: 51. (p) To come a second time spiritually in regeneration,

Isa. 40: 10; 62:11; Jer. 23: 5, 6; Hosea 3:5; Micah 5: 4; Dan. 7:13, 14; John 14:3, 18, 23; 16: 23, 26. (g) To come a second time visibly, Job 19:25; Ps. 50:1-6; Dan. 12:1, 2; Matt. 25:31; 1 Cor. 15:23; 1 Thess. 1: 10; Rev. 20: 11 sq.

The Biblical representations of the person of the Redeemer make him to be a complex person, constituted of two natures. He is not merely God, or merely man; but a union of both. He is a God-man. The Westminster statement defines him as follows: "The Redeemer of God's elect is the Lord Jesus Christ, who being [originally] the eternal Son of God became man, and so was, and continueth to be, God and man in two distinct natures and one person, forever," S. C., 21. The principal proof texts are John 1: 1, 14, The "Word was God," and "The Word was made flesh;" Phil. 2:6, 7, "Who being in the form of God took upon him the form of a servant;" Gal. 4:4; Luke 1:35; Rom. 9:5; Coloss. 2:9; Rom. 1:3, 4; 1 Tim. 2: 5.

In order to a self-consistent scheme of Christ's complex person, the following particulars are to be marked:

1. The divine nature in Christ's person is the second person of the Godhead, the Eternal Son, or Logos. This is asserted in John 1:14, "The Word was made flesh." Neither God the Father, nor God the Spirit, became man. The Godhead did not become incarnate, because the Godhead is the divine essence in all three modes; and the essence in all three modes did not become incarnate. Says Turrettin (XIII. vi. 4), “non ipsa trinitas bene incarnata dicatur, quia incarnatio non terminatur ad naturam divinam absolute, sed ad personam Toû Дoyoû relate." And Aquinas (III. ii. 1, 2) remarks, that "it is more proper to say that a divine person assumed a human nature, than to say that the divine nature assumed a human nature." It was only the divine essence in that particular mode of it which constitutes the second trinitarian person, that was united with

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