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Interpretations in consistency with the Divine Unity. attributing the incredulity of the Jews, complained of in verse 38, to the same perverse stupidity which was manifested in the times of the Prophet.
Even if the Evangelist really referred to both passages of Isaiah, in the expression These things said Esaias, yet as he could not intend to contradict his Lord himself, or the declarations of Jehovah by Isaiah, he could have meant no more, than that the glory of Jehovah, of which the whole earth is full, (Isa. vi. 3,) was the glory arising from the diffusion of gospel blessings, that glory with which Jesus glorified his Father, that glory which Jehovah gave his servant, the Messiah, and which he had designed for him from all eternity.
(17) As the resurrection of Jesus is most strongly and expressly referred, by the Apostles, on various occasions, to the mighty power of God, and as Thomas knew that his Master had been DEAD, and now saw the wounds which had been caused by his crucifixion,-he could not have supposed that Christ's resurrection was a proof that he was truly God, especially as he had, a little while before, heard him pray to the Father as the only true God. If the Apostle did not address Christ in these words, he might use them merely as an exclamation of astonishment at this striking proof of the power of God. But if, as seems more probable, they were addressed to Christ, they may justly be interpreted as a confession of his divine autharity; as much as to say, ! again own thee as my Lord, I again acknowledge that to thee the word of God came, and that thou wast in truth sent by God.-If we take the common interpretation, we make the Apostle contradict Moses and the Prophets and Christ himself.
(18) God communicated to Christ all the knowledge of divine truth and of the human heart, which he saw needful for the execution of the work which he had assigned him; and without doubt will give him whatever additional knowledge and wisdom is necessary for the exalted office to which he is appointed.—That the knowledge of Christ was limited, (and consequently that he was not omniscient, nor truly God,) is demonstrated by his own words in Mark xiii. 32.—The expression in Rev. ii. 23, may be justly translated, as is done by Archbishop Newcome, I search the reins and the hearts.--The great scriptural principle is, that whatever knowledge, wisdom, and power, Christ possessed, was derived from the Father of Lights, his Father and his God.
In support of Trinitarianism. Disproving the common Interpretation.
Acts xiv. 15. The LIVING
Rom. i. 23. The INCOR-
Rom. xvi. 26. The EVER-
1 Tim. i. 17. The King
SHADOW OF TURNING.
Eph. iv.5, 6. One Lord, one
above all, and through all, and
See also the passages quoted
(21) 2 Cor. xiii. 14. The (21) 1Cor. xvi. 23, 24. The
(22) Phil. ii. 5—11. Let (22) 1 Chron. xxix. 10–12.