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the sons of God.” (Horne's Intro. II. 540.) Dr. Macknight decides, that creature, in the passage, signifies, “every human creature," "all mankind." Let us read the passage with such a rendering, as it undoubtedly gives it its just sense. For
human creature was made subject to vanity, not willingly, but by reason of him who had subjected the saine in hope ; because every human creature shall be delivered from the bondage of corruption into the glorious liberty of the sons of God.
71. Paul teaches the eventual salvation of both Jews and Gentiles. “ Blindness in part is happened to Israel, until the fulness of the Gentiles be come in ;” and
ALL ISRAEL SHALL BE SAVED." Rom. xi. 25, 26. The terms, Jews and Gentiles, comprehend all mankind. Paul asserts the ultimate salvation of both Jews and Gentiles, that is, of all men. What serious man can pretend, that by the fulness of the Gentiles he meant only a portion of them, and by all Israel, he meant only a small part of Israel ? Was it such a view, that led Paul to exclaim, at the conclusion of his luminous argument on this subject, “O the depth of the riches both of the wisdom and knowledge of God ?" If God sought to save the whole, and succeeded in saving only a fraction, was the depth of his wisdom so surpassingly great ? And remark what he says at the conclusion of the 11th chapter. “ For of him (God) and through him, and to him are all things," tà nóvta, the universe ; as Dr. Whitby says, “For of him (as the donor) and through him (as the director and providential orderer) and to him (as the end) be all things.” The argument is complete.
72. Paul teaches, that whether living or dying we are the Lord's. 6. For none of us liveth to himself, and no man dieth to himself. For whether we live we live unto the Lord ; and whether we die we die unto the Lord ; whether we live, therefore, or die, we are the Lord's." Rom. xiv. 7, 8. Does Paul here mean to include all mankind ? Does he here mean to assert,
that all, without exception, are the Lord's? We can come to no other conclusion. He adds, “ For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living,” verse 9. The terms “ dead and living,” evidently signify all the human race. Of course, all the human race are Christ's
73. Paul saith, “ As in Adam all die, even so in Christ shall all be made alive." I Cor. xv. 22. any man be in Christ Jesus, he is a new creature.” 2 Cor. v. 17. Hence, if all shall be made alive in Christ, they shall all be new creatures in the resurrection of the dead.
“ The apostle's language is so clear and full with respect to the final happiness of those who are thus raised, and that their resurrection to life will be ultimately a blessing, that the generality of Christians have supposed, that he is here treating of the resurrection of the virtuous only. But that is not the fact. He evidently speaks of the restoration of the whole hu
All who die by Adam shall be raised by Christ ; otherwise the apostle's assertion would be untrue. The case then would have been this, as in Adam all die, so in Christ shall a select number, a small proportion, be made alive. But this is not the apostle's doctrine. His expressions are equally universal in each clause. All die in Adam. The same all, without any exception, without any restriction, shall by Christ be restored to life, and ultimately to holiness and everJasting happiness.”
74. Death, the last enemy, shall be destroyed. 1 Cor. xv. 26. If death be the last enemy, and if that shall be destroyed, there will no enemies to the happiness of man remain after the resurrection.
75. Paul, in his account of the resurrection, does not admit of the existence of sin in the immortal state. " So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption; it is raised in glory. ** * * * it is raised in power ; ***** it is raised a spiritual body." 1 Cor. xv.
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42–44. When the apostle cries out triumphantly, “O death! where is thy sting ?” he certainly means, that sin was absent, for the sting of death is sin.
76. Paul saith, “ that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them.” 2 Cor. v. 19. It is not said, that God was in Christ reconciling himself to the world, for he was never unreconciled to the world ; but God was in Christ reconciling the world to himself. By “the world " in this place is undoubtedly intended all for whom Christ died. God was engaged in this work ; he had appointed the means for its accomplishment ; and we believe, under his wise direction, it will be done.
77. Paul saith to the Galatians, 6. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female ; for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.” Gal. iii
. 28, 29. According to what promise ? Answer. According to the promise of God to Abraham, that in him, and his seed [Christ], all the nations, kindreds, and families of the earth shall be blessed. In Christ, therefore, none of the distinctions are known of which Paul there speaks. "Ye are all one in Christ Jesus.” That point being settled, he adds, “and if ye be Christ's [as he had proved] then are ye Abraham's seed, [that is, not by lineal descent, but spiritually), and heirs accord ing to the promise. 78. He saith, that to Jesus was given name
name y which is above every name, that at the name of every knee should bow, of things in heaven, ankBrosus in earth, and things under the ears; and that tongue should confess that Jesus Christ
the glory of God the Father." ~Phin W. Dr. Channing," " ning PRUE CHURCH fessor Stuart, of Ander,
Lemers hereheart, and
WERSADET." the earth, is a commouk periphrosis of rate Hobrew and New Testamenę wliters, & The waiters to nãy or ta Trávtv.) What can be Thieant By things in heaven, that
is, beings in heaven, bowing the knee to Jesus, if spiritual worship be not meant ?” So much from Professor Stuart. Now if the universe (that is, all without exception] are to render spiritual and divine worship
to Christ, will they not all be holy and happy ? 79. The foregoing reason is confirmed by the fact, that “if we confess with the mouth the Lord Jesus, and believe in the heart that God hath raised him from the dead, we shall be saved.” Rom. x. 9.
80. It pleased the Father, by his son Jesus, “to reconcile all things unto himself, whether they be things in earth, or things in heaven.” Col. i. 19, 20. This is a similar periphrasis to that spoken of by Professor Stuart, [see section 78,] which signifies the universe. The phrase, “all things," as Archbishop Newcome observes, signifies all intelligent beings. It is God's pleasure “to reconcile all things unto himself,” irrefutable argument in proof of the final holiness and happiness of all men.
81. Paul directed Timothy to pray and give thanks for all rnen, which was agreeable to the will of God to “ have all men to be saved,” who had appointed a mediator to give himself “a ransom for all.” 1 Tim. ii. 1-6. Paul's argument in this place is as follows : I exhort first, that supplication, prayers, intercessions, and giving of thanks be made for all men. excluded from the divine favor; all have something to be grateful for ; for God is kind and good to all. He will have all men to be saved, which is the highest proof of his regard for all men ; and to this end he has sent his Son to die for all men, in execution of the divine purpose to bring all to the enjoyment of salvation.
82. God is called “the Saviour of all men. 1 Tim. iv. 10. This title is applied to Jehovah, because he is the source of salvation. He wills the salvation of all; he hath purposed the salvation of all ; he hath promised salvation to all ; and hath confirmed that promise by an oath. Hence, he is originally the Saviour of all men.
83. The "grace of God bringeth salvation to all men, and teacheth us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.” Titus ii. 11, 12. A dam Clarke remarks, “ It cannot be said, except in a very refined and spiritual sense, that this Gospel had then appeared to all men ; but it may be well said, that it bringeth salvation to all men ; this is its design ; and it was to taste death for every man, that its author came into the world.” Again, he adds ; “ As the light and heat of the sun are denied to no nation nor individual, so the grace of the Lord Jesus ; this also shines out upon all ; and God designs that all mankind shall be as equally benefited by it, in reference to their souls, as they are in respect to their bodies, by the sun that shines in the firmament of heaven."
84. Christ is to " destroy him that had the power of death, that is, the devil." Heb. ii. 14. Christ will destroy all evil, and banish it entirely from the universe,
we which have believed do enter into rest ;” which could not be true, if they believed in the doctrine of endless misery. Heb. iv. 3.
86. “ It is impossible for God to lie," who hath sworn to Abrahain to bless all the kindreds of the earth, in his seed, which is Christ. Heb. vi. 18. If God could be false to his own promise, then the world might not be saved ; but " it is impossible for God to lie." Therefore, all men, without exception, shall at last be blessed in Christ Jesus.
87. Paul hath repeated the testimony of Jeremiah, concerning God's covenant with the house of Israel; " all shall know me, from the least to the greatest. Heb. viii. 11. This is a pledge of the previous salvation of the Gentile world. The word of God assures us, that the Gentiles shall be fellow-heirs with the Jews, of the blessings of the Gospel. God says, “ all shall know me, from the least to the greatest.
All the children of Israel, all the descendants of Abraham ; not those who may happen to be upon the earth at any
85. Paul says,