1:15; <510117>Colossians 1:17 ? ?he is before all things?; <580111>Hebrews 1:11 ? the heavens ?shall perish; but thou continuest?; <662106>Revelation 21:6 ? ?I am the Alpha and the Omega, the beginning and the end.?

Omnipresence : <402820>Matthew 28:20 ? ?I am with you always?; <490123> Ephesians 1:23 ? the fullness of him that filleth all in all? Omniscience:

<400904> Matthew 9:4 ? ?Jesus knowing their thoughts?;

<430224> John 2:24, 25 ? ?knew all men? knew what was in man?; 16:30 ? ?knowest all things?; <440124>Acts 1:24 ? ?Thou, Lord, who knowest the hearts of all men? ? a prayer offered before the day of Pentecost and showing the attitude of the disciples toward their Master; <460405>1 Corinthians 4:5 ? ?until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts?; <510203> Colossians 2:3 ? ?in whom are all the treasures of wisdom and knowledge hidden.? Omnipotence: <402718>Matthew 27:18 ? ?All authority has been given unto me in heaven and on earth?; <660108>Revelation 1:8 ? ?the Lord God, which is and which was and which is to come, the Almighty.?

Beyschlag. New Testament Theology, 1:249-260, holds that Jesus? preexistence is simply the concrete form given to an ideal conception. Jesus traces himself back, as everything else holy and divine was traced back in the conceptions of his time, to a heavenly original in which it preexisted before its earthly appearance; e g .: the tabernacle, in

<580805> Hebrews 8:5; Jerusalem, in <480425>Galatians 4:25 and <662110>Revelation 21:10: the kingdom of God, in <401324>Matthew 13:24; much more the Messiah, in <430662>John 6:62 ? ?ascending where he was before?; 8:58 ? ?Before Abraham was born, I am; 17:4, 5 ? ?glory which I had with thee before the world was? 17:24 ? ?thou lovedst me before the foundation of the world.? This view that Jesus existed before creation only ideally in the divine mind, means simply that God foreknew him and his coming. The view is refuted by the multiplied intimations of a personal, in distinction from an ideal, preexistence.

Lowrie, Doctrine of St. John, 115 ? ?The words ?In the beginning? ( <430101>John 1:1) suggest that the author is about to write a second book of Genesis, an account of a new creation.? As creation presupposes a Creator, the preexistence of the personal Word is assigned as the explanation of the being of the universe. The h=n indicates absolute existence, which is a loftier idea than that of mere preexistence, although it includes this. While John the Baptist and Abraham are said to have arisen, appeared, come into being, it is said that the Logos eras, and that the Logos was God. This implies co-eternity with the Father. But, if the

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