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combined in it; and his meaning in the clause just referred to is, that it pleased the Father that this whole Perfectness, with all those who were the subjects of it (πᾶν τὸ πλήρωμα), should abide with Christ. To him, as their sole master and teacher, his followers were to look. Nothing, to complete his religion, was to be drawn from any other source. Whatever was perfect was in him, that is, in his religion; to him every "perfect" man was united.

Thus he says in the Epistle to the Ephesians (iii. 14-19):—

"For this, I bend my knees to the Father of our Lord Jesus Christ, whose name is borne by every family [of Christ's disciples] in heaven or on earth, that, from his glorious abundance, he may grant you to be powerfully strengthened, through his spirit, within; that Christ may dwell in your hearts through faith; that you may have your root and foundation in love; and thus that you may be able to comprehend, with all the holy, the breadth and the length, the depth and the height, of his goodness, and to know that Christian love †

I insert the words "of his goodness" to make what I conceive to be the meaning of the Apostle clear in a translation. The reference of the preceding terms descriptive of magnitude is, I suppose, to rÒV πλOÛTOV Tŷs dóέŋs avrov, verbally, “ the richness of his glory," which I have rendered, "his glorious abundance." These words, and others equivalent, as ὁ πλοῦτος τῆς χάριτος αὐτοῦ, ὁ πλοῦτος τοῦ Χρι στοῦ, occur often in these Epistles as descriptive of the goodness of God to the Gentiles. With the passage in the text may be compared Romans xi. 33, Ω βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ !

† Τὴν ἀγάπην τοῦ Χριστοῦ, “that love which Christ has taught and requires," of which the Apostle so often speaks in these Epistles, that love which, he elsewhere teaches, is better than knowledge.

which is better than knowledge; so that your perfection may correspond to the whole perfect dispensation of God," - verbally, that "you may be perfected to the whole perfection of God," that is, the whole perfection which has God for its author.

In another passage in the same Epistle (iv. 11– 13) he says, that God (to whom, and not to Christ, the preceding verses relate)*


- gave to some to be apostles, to some to be public teachers, to some to be evangelists, to some to be pastors and private teachers, that they might perfect the holy, execute the work of the ministry, form the body of Christ, till we all attain the same faith, and the same knowledge of the Son of God, becoming full-grown men, reaching the full stature of Christian perfection."

The words of the last clause, verbally rendered, would be," the measure of the stature of the Perfectness [that is, of the perfect dispensation] of Christ."

In a passage already quoted (Ephesians i. 23), the community of the holy is called "the body of Christ, the perfectness of him who is made completely perfect in all things." The word npwμa, perfectness, is not here used in the extent of its signification as I have explained it. It is limited to the subjects of the perfect diepensation of Christ. As it stands, it has a double reference; one figurative to the idea of the perfectness, produced by uniting a body to its head, the church being the

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[See the Christian Examiner for January 1828, Vol. V. pp. 65-67.]

body and Christ the head; the other literal, the church being called the perfectness of Christ, partly because its members are considered as perfect, and partly because its formation was the perfecting of the great design of him, who, as a minister of God and teacher of the truth, was "made completely perfect in all things."

We will now turn to Colossians ii. 1-10:

"For I wish you to know what earnest care I have for you, and for those of Laodicea, and for all who have not known me in person; that being knit together in love, their minds may be excited to attain to all the riches of a complete understanding, to a full acquaintance with the new doctrine of God, in which are stored all the treasures of wisdom and knowledge. What I would is this, that no one may impose upon you by specious discourses. For I, though I am absent in body, am present with you in spirit, rejoicing at the sight of your well-ordered state, and the firmness of your faith in Christ. As, therefore, you have received Christ Jesus the Lord, so continue to walk in his way, rooted in him, built upon him, and established in the faith as it has been taught you, abounding in thanksgiving. Beware lest any man make a prey of you by a vain and deceitful philosophy, conformed to the doctrines of men, the principles of the world, and not to Christ; for with him abides, as his body, all that is divinely perfect; and you are made perfect through him, who is the head of all rule and authority."

By the words rendered "all that is divinely per

fect," I understand the whole divine, perfect dispensation, with all who had become the subjects of it. In the light in which the passage has been placed, it will be perceived that the leading ideas, and the language in which they are expressed, are both essentially the same with what we find in other passages of these two Epistles, which we have before noticed. These thoughts dwelt upon the mind of the Apostle while writing, and he reiterates them with a slight change of form. They consist in exhortations to unwavering faith, to entire deference to the instructions of Christ alone, and to constant progress in Christian knowledge and love; exhortations founded upon the perfectness of the religion taught by Christ, upon his divine authority, and upon the most intimate connection subsisting between him and all his true followers, he being the head, as it were, and they the body, all their blessings and all their knowledge, all that was perfect in them, being derived from him.

THERE are two other passages which, perhaps, it may be worth while to notice under the present head. In the twelfth chapter of John's Gospel (verse 40), the Evangelist applies to the Jews of his time words derived from Isaiah (vi. 10), which he thus gives: "He has blinded their eyes, and

In the original words, τὸ πλήρωμα τῆς θεότητος, the genitive may denote the relation of an attribute to its subject, so that the words may be equivalent to тò delov λýрwμa; or the relation of a cause to its effect, so that they may mean "the perfection which has divinity for its author." The ultimate meaning is in both cases the same.

made their minds callous, so that they see not with their eyes, nor understand with their minds, nor turn from their ways, for me to heal them." "These words," he continues, "said Isaiah, when he saw his glory, and spoke concerning him." The primary reference of the passage was to the indirect effects to be produced by the preaching of the Prophet himself upon the Jews of his time.* But the Evangelist regarded it as having a secondary reference to Christ; and supposed Isaiah when uttering those words to have seen, that is, to have foreseen, his glory; the verb to see having here the same force as when used concerning Abraham: "Abraham saw my day and rejoiced." †

But the words found in Isaiah are represented by the Prophet as having been addressed to himself by Jehovah, when he beheld a vision of him in the temple; and the Trinitarian contends, that the glory seen by Isaiah, to which St. John refers, was this glory of Jehovah, and consequently that Jehovah and Christ are the same. Unquestionably this interpretation might be admitted, if it involved no absurdity and no contradiction to what is elsewhere said by the Evangelist. But if it do, it is equally unquestionable that it cannot be admitted.

AN argument has been founded by Trinitarians upon the exclamation of the Apostle Thomas, when convinced of the truth of his Master's resurrection: "And Thomas said to Jesus, My Master!

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[See on this passage Mr. Norton's Notes on the Gospels.] † [John viii. 56.]

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