part, Israel according to the Spirit and the summit, the Mediator of Salvation who rises out of Israel.? Cheyne, on Isaiah, 2:253, agrees with this view of Delitzsch, which is also the view of Oehler. The O. T. is the life of a nation; the N. T. is the life of a man. The chief end of the nation was to produce the man and the chief end of the man was to save the world. Sabatier, Philos. Religion, 59 ? ?If humanity were not potentially and in some degree an Emmanuel, God with us, there would never have issued from its bosom he who bore and revealed this blessed name.? We would enlarge and amend this illustration of the pyramid, by making the base to be the Logos, as Creator and Upholder of all ( <490123>Ephesians 1:23; <510116> Colossians 1:16); the stratum which rests next upon the Logos is universal humanity ( <190805>Psalm 8:5, 6); then comes Israel as a whole ( <400215>Matthew 2:15); spiritual Israel rests upon Israel after the flesh

( <234201>Isaiah 42:1-7); as the acme and cap stone of all, Christ appears, to crown the pyramid, the true servant of Jehovah and Son of man

( <235311>Isaiah 53:11; <402028>Matthew 20:28). We may go even further and represent Christ as forming the basis of another inverted pyramid of redeemed humanity ever growing and rising to heaven ( <230906>Isaiah 9:6 ? ?Everlasting Father?; <235310>Isaiah 53:10 ? ?he shall see his seed?; Revelations 22:16 ? ?root and offspring of David?; <580213>Hebrews 2:13 ? ?I and the children whom God hath given me.?

(g) Effect upon the divine. This communion of the natures was such that, although the divine nature in itself is incapable of ignorance, weakness, temptation, suffering or death, the one person Jesus Christ was capable of these by virtue of the union of the divine nature with a human nature in him. As the human Savior can exercise divine attributes, not in virtue of his humanity alone, but derivatively, by virtue of his possession of a divine nature, so the divine Savior can suffer and be ignorant as man. He can do this not in his divine nature, but derivatively, by virtue of his possession of a human nature. We may illustrate this from the connection between body and soul. The soul suffers pain from its union with the body, of which apart from the body it would be incapable. So the God-man, although in his divine nature impassible, was capable, through his union with humanity, of absolutely infinite suffering.

Just as my soul could never suffer the pains of fire if it were only soul, but can suffer those pains in union with the body, so the otherwise impassible God can suffer mortal pangs through his union with humanity. He never could suffer if he had not joined himself to my nature. The union between the humanity and the deity is so close that deity itself is brought under the curse and penalty of the law. Because Christ was God, did he

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