It is interesting to note that 1 Maccabees does not once use the word Qeo<v , or ku>riov , or any other direct designation of God unless it be oujrano>v (cf. ?swear? by the heaven? ? <400534>Matthew 5:34). So the book of Esther contains no mention of the name of God, though the apocryphal additions to Esther, which are found only in Greek, contain the name of God in the first verse, and mention it in all eight times. See Bissell, Apocrypha, in Lange?s Commentary; Liddon, Our Lord?s Divinity, 93; Max Muller on Semitic Monotheism, in Chips from a German Workshop, 1:337.

(c) He possesses the attributes of God.

Among these are life, self-existence, immutability, truth, love, holiness, eternity, omnipresence, omniscience, and omnipotence. All these attributes are ascribed to Christ in connections, which show that the terms are used in no secondary sense, nor in any sense predicable of a creature.

Life: <430104>John 1:4 ? ?In him was life?; 14:6 ? ?I am? the life.? Self- existence: <430526>John 5:26 ? ?have life in himself?; <580716>Hebrews 7:16 ? ?power of an endless life.? Immutability: <581308>Hebrews 13:8 ? ?Jesus Christ is the same yesterday and today, yea and forever.? Truth: <431406>John 14:6 ? ?I am? the truth?; Revelations 3:7 ? ?he that is true?.

Love: <620316>1 John 3:16 ? ?Hereby know we love? ( th<n ajga>phn = the personal Love, as the personal Truth) ?because he laid down his life for us.? holiness: <420135>Luke 1:35 ? ?that which is to be born shall be called holy, the Son of God?; <430669>John 6:69 ? ?thou art the Holy One of God?;

<580726> Hebrews 7:26 ? ?holy, guileless, undefiled, separated from sinners.?

Eternity: John 1: ? ?In the beginning was the Word.? Godet says ejn ajrch~ = not ?in eternity,? but ?in the beginning of the creation?; the eternity of the Word being an inference from the h=n ? the Word was, when the world was created: cf. <010101>Genesis 1:1 ? ?In the beginning God created.? But Meyer says, ejn ajrch~ here rises above the historical conception of ?in the beginning? in Genesis (which includes the beginning of time itself) to the absolute conception of anteriority to time; the creation is something subsequent. He finds a parallel in <200823>Proverbs 8:23 ? ejn ajrch~| pro< tou~ th<n gh~n poih~sai . The interpretation ?in the beginning of the gospel? is entirely unexegetical; so Meyer. So <431705>John 17:5 ? ?glory which I had with thee before the world was?; <490104>Ephesians 1:4 ? ?chose us in him before the foundation of the world? Dorner also says that ejn ajrch~| in

<430101> John 1:1 is not ?the beginning of the world,? but designates the point back of which it is impossible to go, i.e., eternity; the world is first spoken of in verse a <430858>John 8:58 ? ?Before Abraham was born, I am?; cf.

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