Christian Theology - Media Sabda Org
Christian Theology - Media Sabda Org Christian Theology - Media Sabda Org
CHRISTIAN THEOLOGY. Adam Clarke VI.—CHRIST. THE DIVINITY OF CHRIST.—Four things are asserted in Col. i, 16, 17:— 1. That Jesus Christ is the Creator of the universe; of all things visible and invisible; of all things that had a beginning, whether they exist in time or in eternity. 2. That whatsoever was created was created for himself; that he was the sole end of his own work. 3. That he was prior to all creation; to all beings, whether in the visible or invisible world. 4. That he is the Preserver and Governor of all things; "for by him all things consist." Now, allowing St. Paul to have understood the terms which he used, he must have considered Jesus Christ as being truly and properly God:— 1. Creation is the proper work of an infinite, unlimited, and unoriginated Being, possessed of all perfections in their highest degrees, capable of knowing willing, and working infinitely, unlimitedly, and without control: and as creation signifies the production of being where all was absolute nonentity; so it necessarily implies that the Creator acted of and from himself: for as previously to this creation there was no being, consequently he could not be actuated by any motive, reason, or impulse, without himself; which would argue that there was some being to produce the motive or impulse, or to give the reason. Creation, therefore, is the work of Him who is unoriginated, infinite, unlimited, and eternal; but Jesus Christ is the Creator of all things; therefore Jesus Christ must be,
according to the plain construction of the apostle's words, truly and properly God. 2. As previously to creation there was no being but God, consequently the great First Cause must, in the exertion of his creative energy, have respect to himself alone; for he could no more have respect to that which had no existence, than he could be moved by nonexistence to produce existence or creation. The Creator, therefore, must make every thing for himself. Should it be objected that Christ created officially, or by delegation, I answer, This is impossible; for as creation requires absolute and unlimited power or omnipotence, there can be but one Creator, because it is impossible that there can be two or more omnipotent, infinite, or eternal beings. It is therefore evident that creation cannot be effected officially, or by delegation; for this would imply a being conferring the office, and delegating such power; and that the being to which it was delegated was a dependent being,—consequently not unoriginated or eternal. But this the nature of creation proves to be absurd: 1. The thing being impossible in itself, because no limited being could produce a work that necessarily requires omnipotence. 2. It is impossible, because, if omnipotence be delegated, he to whom it is delegated had it not before; and he who delegates it ceases to have it, and consequently ceases to be God; and the other to whom it is delegated becomes God; because such attributes as those with which he is supposed to be invested are essential to the nature of God. On this supposition God ceases to exist, though infinite and eternal; and another not naturally infinite and eternal becomes such; and thus an infinite and eternal being is produced in time, and has a beginning, which is absurd. Therefore, as Christ is the Creator, he did not create by delegation, or in any official way. Again, if he had created by delegation, or officially, it would have been for that Being who gave him that office, and delegated to him the requisite power; but the text says that "all things were created by him, and for him," which is a demonstration that the apostle understood Jesus Christ to be the end of his own work, and truly and essentially God.
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CHRISTIAN THEOLOGY.<br />
Adam Clarke<br />
VI.—CHRIST.<br />
THE DIVINITY OF CHRIST.—Four things are asserted in Col. i, 16,<br />
17:—<br />
1. That Jesus Christ is the Creator of the universe; of all things visible<br />
and invisible; of all things that had a beginning, whether they exist in<br />
time or in eternity.<br />
2. That whatsoever was created was created for himself; that he was<br />
the sole end of his own work.<br />
3. That he was prior to all creation; to all beings, whether in the visible<br />
or invisible world.<br />
4. That he is the Preserver and Governor of all things; "for by him all<br />
things consist."<br />
Now, allowing St. Paul to have understood the terms which he used,<br />
he must have considered Jesus Christ as being truly and properly God:—<br />
1. Creation is the proper work of an infinite, unlimited, and<br />
unoriginated Being, possessed of all perfections in their highest degrees,<br />
capable of knowing willing, and working infinitely, unlimitedly, and<br />
without control: and as creation signifies the production of being where<br />
all was absolute nonentity; so it necessarily implies that the Creator acted<br />
of and from himself: for as previously to this creation there was no being,<br />
consequently he could not be actuated by any motive, reason, or impulse,<br />
without himself; which would argue that there was some being to produce<br />
the motive or impulse, or to give the reason. Creation, therefore, is the<br />
work of Him who is unoriginated, infinite, unlimited, and eternal; but<br />
Jesus Christ is the Creator of all things; therefore Jesus Christ must be,
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