THEOLOGICAL QUARTERLY.

VOL. IV. APRIL 1900. No.2.

lI.odrtual ~lte.o1.ogD.

CHRISTOLOGY.
(00ttHaud.)

In and for the work of redemption, and in the manner

and measure requisite for such work, C~rist the God-man
humiliated himself. The verb, t"tm"UIIO(&I, means to lowei',
to kumble, the contrary being fxpO(&l, to raise, to elevate,
to exalt. I) With the reflex pronoun, t"tm"IlJlOUJI signifies to
kumble one's self, to forego honor or high stations or pre-
rogatives which one might rightfully claim or enjoy. Thus
Paul says that he had "abased himself, "I) when he had
"preached the gospel of God freely," earning his liveli-
hood with his own hands, and taking what other churches
gave him, instead of taking and enjoying what he might
have rightfully claimed at the hands of the Corinthians. I)
And such was the self-humiliation of Christ, tkat, tkougk
ke was rick, yet for our sakes ke became poor,·f.) that he,
being in tke form of God, tkougkt i"t not ro!J!Jery to be equal
witk God,' but made ki"mself of no reputa#on, and took
upon kim tke form of a servant, and was made i"n tke li"ke-
"ess of men, and bei"ng i"n faski"on as a man, ke kumbled

1) Matt. 23, 12. Luke 14, 11; 18, 14. Phil. 2, 8. 9.

2) ipavrw TII'II"ttV;;'V, 2 Cor. ll, 7.
3) 2 Cor. 11, 5 fl. 4) 2 Cor. 8, 9.
9

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himself, and became obedient unto deatk, even tke death of

tke cross. 1)
The subject, su6/ectum guod, of this ~mrtlIJ(JJtltt;, this
self-humiliation, was Ckrist Jesus,S) the one and entire the-
anthropic person. Su6/ectum guo, however, that nature ac-
cording to which the God-man humbled himself, was the
human nature, the nature according to which he was not
simply and essentially God, but ~IJ pop#) ",ou, in the form
of God,8) the nature according to which he was made in tke
It"keness of men') and found in faskion as a man,·G) the
nature according to which he was subsequently exalted and
given a name a60ve every name. 8) According to this nature
only it was possible that the God-man should be humiliated
and exalted. For the divine nature as such and in itself is
not capable of humiliation or exaltation or any other change
of state or condition. According to his divine nature he is
from everlasting immutable, saying, I am tke Lord, I challge
not,7) for in him there is no v4na6le11ess, neitker shadow of
turning,8) no humiliation, but konor alld glory for ever alld
ever,'l) konor and power everlasting. 1O) And yet it was Dot
the man Christ, independent of the Logos, who humiliated
himself; for thus the man Christ never existed; but the in-
divisible person Jesus Christ, in whom the human nature is
always the nature of the Son of God, being in the form of
God, ~IJ pop#; ",ou fnrdpZ(JJIJ, as in personal union united with
the divine nature and, by communication, endowed with
divine attributes.
Such being the subject of Christ's humiliation, this
~mr,IIJ(JJt1" cannot be conceived as having consisted in the
assumption of the human nature by the divine nature.
This would imply a logical and a theological impossi-

1) Phil. 2, 6-8. 2) Phil. 2, 5 If. 2 Cor. 8, 9.

3) Phil. 2, 6. 4) Phil. 2, 7.
5) Phil. 2, 8. 6) Phil. 2, 9. Bph. I, 20.
7) Mal. 3, 6. 8) James I, 17.
9) 1 Tim. I, 17. 10) 1 Tim. 6, 16.

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 CHRISTOLOGY. 131
biIity, a contradiction in itself or in apposito. For this
would give us a humiliation of and according to the divine
nature, which is a theological impossibility, the assump-
tion of a changeable God, and would necessitate the as-
sumption of a second change of and according to the
same immutable nature, the exaltation following the state
of humiliation. Again, if the humiliation of Christ had
consisted in the assumption of a human nature into per-
sonal union with the Logos, then his exaltation must have
consisted in an abandonment of the human nature by the
divine nature and a dissolution of the personal union, the
error of Cerinthus and other Gnostics of old. In this case,
the Son of man would not now sit at the right hand of the
Father Almighty, from whence he shall come to judge the
quick and the dead j or the Logos, if still united with the
assumed human nature, would still be in a state of humilia-
tion, and the state of exaltation must be eliminated from
Christian theology. Again, if the sUbjectum quo of Christ's
humiliation is, as it must be, the human nature of Christ,
then that humiliation cannot have consisted in the assump-
tion of the human nature by the divine nature j for in this
case it could not be conceived as a humiliation at all, but
only as an exaltation, an elevation to superior dignity, a
humiliation which would be in no sense a humiliation, but
its very reverse, and thus the state of humiliation would be
simply eliminated from Christology. And, finally, if and
since the subjectum quod of humiliation was the God-man,
the theanthropic person consisting of the divine nature and
the human nature in personal union, the assumption of that
human nature into that personal union cannot itself and as
such have been the humiliation of that subject j or we would
have an act before the agent, and a subjec~ which could not
be the subject.
What, then, was the self-humiliation of the God-man?
St. Paul says, iau-rOlJ tXBlJOJt1£lJ, Ize empt':ed Mmself. The verb,
to empty, does not necessarily signify the removal of all the

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132 CHlUSTOLOGY.

contents, but may stand for the removal of the contents of

a certain kind. To empty a lecture-room ordinarily means
to drive or draw away the students, not to throw out the
furniture and apparatus also, leaving only the bare Soor and
walls. And when the object is a person, and the word is
evidently employed in another than a physical sense, the
context must indicate the relation in which J"IIOUII is to be
understood. This light may be derived from the previous
or the subsequent context, or from both, as in the present
instance. The adversative IDa points to the previous con-
text, which says that Christ, being in tke form of God,
thougkt -it not ro!J!Jery to be equal witk God. l ) This is a nega-
tive statement, and IDa, as it frequently does, connects the
negative statement with the corresponding statement making
the same assertion in a positive form. The negative state-
ment is, that Christ, ill poptpfi -D.ou lncdpZOIII, wkile being -i"
the form of God, having in or about him that whereby God
is known or seen or manifested as God, ooZ 6.fnrfZ('pOll ~rlll4T'O,
ke did not kold -it to be ro!J!Jery, T'O ,1JH1l lila Ihq;, 10 be -in l-ike
manner as God. Then follows the positive statement, ID'
~auT'OIi iJ'ellOlIlIIl, POPrp7;1I ~ou).OIJ ).apWII, but kimself liia he de-
plete, POPrp7;1I hoo).oIJ ).aftwlI, taking upon kim Ihe form of a
seruant, etc. Christ was God, endowed, also, by commu-
nication, in his human nature, with the divine attributes
whereby God manifests himself as God, and he might, at
all times, have deported himself as God in his majesty. But
while a robber decks himself with his plunder and gorges
himself with his pillage and makes his captives subservient
to his various desires, Christ, on the contrary, practiced
self-denial even in regard to what he might have rightfully
used and enjoyed. When he might have deported himself
as the Lord of lords, he took upon himself the humble form.
of a servant. Being rich he took upon himself poverty.
Being the King of glory, he took upon himself shame and

1) Phil. 2, 6.

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 CBlUSTOLOGY. 133
ignominy. Being given all power in heaven and in earth,
he took upou himself weakness. Being the Prince of life,
he took upon himself death, even the death of the cross.
Being ((fa (JujJ, existing in the manner of God, he, being also
made in tke likeness of men, was found in faskion as a
man,l) with human, though not sinful, weaknesses and
frailties. This was his 1tiJl(JJ(flr;, and thus did he, the Lord,
humble himself in obedience unto death.
And such is the humiliated Christ, not only of St. Paul,
but also of the Gospels. When he was in his mother's womb,
the Virgin was the mother of the Lord. l ) And yet the abode
of him who might have shown forth his glory in an ocean
of celestial light was the dark matrix of a poor and sinful
maiden. Thus was the Word, whose glory was the glory
of the only begotten of the Father,3) made flesh, made of a
woman,') of the seed of David. li) Not inasmuch as it was
the assumption of a human nature by the Son of God, but
in so far as by the manner in which the incarnation of the
Logos took place the God-man made kimself of no reputa-
tionO) as the divine Lord in majesty, was Christ's concep-
tion and gestation the beginning of his humiliation. When
.Mary's son was born at Bethlehem, he was Christ the Lord,7)
Immanuel,S) the Mighty God, the everlasting Father, the
Prince of peace,·) the Son of God. IO ) Yet he whom the mul-
titude of the heavenly host adored and who even then ruled
the universe, made himself of no reputation, but suffered
himself to be wrapt in swaddling clothes and cradled in a
manger, there being for him no room in the inn of Bethle-
hem Ephrata,l1) little among the thousands of Judah .12) Thus
did he then and there humble himself, the Lord taking upon
himself the form of a servant. The rite of circumcision had
1) Phil. 2, 7. 8. 2) Luke I, 43.
3) John I, 14. 4) Gal. 4, 4. John I, 14.
S) Rom. 1,3. 6) Phil. 2, 7.
7) Luke 2, 11. 8) Matt. 1,22-25. Is. 7, 14.
9) Is. 9, 6. 10) Luke I, 35. Gal. 4, 4.
11) Luke 2, 7. 12) Micah S, 2. Matt. 2, 1. 4-6.

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been imposed by law upon' Abraham and his male progeny, a

sinful race conceived in sin. Yet God's holy child,1) t'O 8:poJ!
born of the Virgin ,I) the Holy One of God, 3) being made
under the law,') submitted his holy body to the bloody and
painful procedure, in fashion as a helpless babe. When
• Herod sought the young child to destroy him, &) the twelve
legions of angels whom Jesus might have asked of his Father
to repel the armed gang at Gethsemane') would have an-
swered the summons of him whom the Magi had worshiped,
to frustrate Herod's designs. But under a weak foster-
father's feeble protection and care he fled into Egypt and
remained in exile until impotent Herod was dead. 7) The
Son of man, who, when in the temple of the Lord, was in
his Father's house,8) and while with Nicodemus on earth
was also in heaven,lI) was known as the carpenter's son of
Nazareth,lO) where he had lived in obedience and subjection
to his humble parents, increasing in wisdom as in stature. U )
He who fed the thousands by the lakeside 11) suffered hunger
in the desert 13) and thirst on the cross.l&) It was the Lord of
glory who was crucified; 1&) the Prince of life was killed ;18) hav-
ing the power to retain his life, he laid it down of himself ac-
cording to the commandment he had received of his Father, 17)
in obedience to the Father's Will.18) And, lastly, the body of
the Holy One of God was laid low in another man's grave,llI)
reviled and made of no repute even in his sepulchre.·) Thus
from the cradle to the grave, in life and in death, he hum-
bled himself.

1) Acta 4, 27. 30, 2) Luke I, 35. 3) Mark 1,24. Luke 4,34.

4) Gal. 4, 4. 5) Matt. 2, 13. 6) Matt. 26, 53.
7) Matt. 2, 14-19. 8) Luke 2, 49. John 2, 16.
9) John 3, 13. 10) Matt. 13, 55. Mark 6, 3.
11) Luke 2, 51. 52.
12) Matt. 14, 17 If. Luke 9, 12 If. Mark 6, 35 If.
13) Matt. 4,2 If. Luke 4, 2 If. 14) John 19, 28.
lS) 1 Cor. 2, 8. 16) Acts 3, lS.
17) John 10, 18; 14,31. 18) Matt. 26, 39. 42.
19) Matt. 27,58 If. John 19,38 If. 20) Matt. 27, ~.

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And all this was tmly and really XiIlOHlt', not xpU"'t,.
Christ, in his state of humiliation, did not only appear poor
and feeble and suffering and in agony. He did not only ap-
pear under temptation, but was -in all pot.'nts tempted !-ike as
we are, yet w-itkout s-in,l) when he, according to the Father's
will and led by the Spirit,2) suffered bet.'ng tempted. B) His
suffering was real suffering of body') and soul,5) so that in
his weakness and agony he was strengthened by a created
spirit,') and cried out, "I tltt.'rst," and, "My God, my God,
wky kast tkou forsaken me?' '7) The rending asunder of his
body and soul was not without the pat.'ns of death.')
But on the other hand, this xiJlOHlt, was not ~qtw" but
zRq,w,. What Christ did willingly and obediently forego
was not the possession, but the full and constant use of the
divine majesty communicated to his human nature. The
babe in the manger was not only destined to become, in a
subsequent state of exaltation, but was, even in his deep
humiliation, Christ the Lord, I) and his glory was shown
forth when the multitude of the heavenly host made heaven
and earth resound with his cradle song. 10) When he sub-
mitted to the baptism of John, heaven opened and the
Father proclaimed the divine Sonship of the Nazarene. l l)
When he was the guest of humble people at Cana, he man-
ifested forth his glory, 12) as "the conscious waters saw their
God and blushed." He rested his weary limbs and slept
amid the angry winds and waves. But when the weary
sleeper rose and issued his command, the winds retired
and the waves sank into rest obedient to his word and will.lB)
They laughed him to scorn in Jaims' house; but when he
gently said, "Talitha cumi," the dead girl returned into

1) Hebr. 4, 15. 2) Matt. 4, 1. 3) Hebr. 2, 18. 4) 1 Pet. 4, 1.

5) Matt. 26, 38. Ps. 31, 10-12; 40, 13; 69, 2-4. Is. 53, 4. 8.
6) Luke 22, 42-44. 7) John 19, 28. - Matt. 27, 46. Mark 15,34.
8) Acta 2, 24. 9) Luke 2, 11: 6r it1TUI XpUITar ,roPIDf:.
10) Luke 2,13 f. 11) Matt. 3, 16. 17.
12) John 2, ll. 13) Matt. 8, 23-27.

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life and arose j and they were astonished with great aston-
ishment. l ) He knew not the day of judgmentjl) but he saw
N athauael under the fig tree and knew what was in his
heart;') he knew what was in manj·) he saw the faith of
the man sick of the palsy and his friends; I) he read the
past history of the Samaritan woman jl) he saw the thoughts
of his disciples 7) as well as those of his enemies;8) he knew
from afar off that Lazarus was dead jll) he knew beforehand
the details of his ignominious death and of his glorious re-
surrection,lII) of the fall of Jerusalem,U) and of the end of
the world. IS) He was in heaven while he taught Nicodemus
by night,13) and while he sat with his disciples at the pass-
over board, he gave them his body and blood in, with, and
under the sacramental bread and wine. U ) Now he showed
forth his glory as in a flood of light and splendor, as in the
transfigurationjl$) and now, again, a single ray beamed forth
as from a rend in a garment of deep darkness, as when, by
the word, "I am he," he hurled to the ground the band of
men who came to lead him captive. But through all the
years of his humiliation, from the night of his nativity to
the night which shrouded Golgotha in darkness at midday,
these rays and flashes of the glory of the only begotten of
the Father bore witness to the majesty of the Son of man
who, having taken upon him the form of a servant, was yet
in the form of God, but thought it not robbery to be equal
with God, and being found in fashion as a man, humbled
himself and became obedient unto death, even the death
of the cross.

1) Mark 5, 41 f. 2) Mark 13, 32. 3) John I, 47 f.

4) John 2, 25. 5) Matt. 9, 2. 6) John 4, 17 fl. 29L
7) Luke 9, 46 f. 8) Matt. 9, 2. 4. 9) John 11, 14.
10) Matt. 16, 21; 17, 12. Luke 18, 31 ff.
11) Luke 19, 43 fl. Matt. 23, 35 fl.
12) Matt. 24 and 25. Luke 21. 13) John 3, 1 fl. 13.
14) Matt. 26, 26 fl. Mark 14, 22 fl. Luke 22, 14-21.
15) Matt. 17, 1 fl. Mark 9, 2 fl.

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 CHlUSTOLOGY. 137
The purpose of this humiliatiou of the God-man was
the redemption of the world. In all tkings it bek01Jed ki",
to be ",ade lile unto kis bretkren, t"at ke ",igkt be a merci-
ful and fait"ful k'i'g" pnest in tk'ings pertaining to God,
to make reconciliation for tke sins of tke people. 1) TIle Son
of man came not to be ",inistered unto, but to minister,
.nd to give "is life a ransom for many,2) says Christ, aud
St. Paul writes, Ye know tke grace of our Lord Jesus Ckrist,
tkat, tkougk "e was rick, yet for your sakes ke became poor,
'kat ye Ikrougk kis poverty migkt be rick. 8) Wken tke ful-
ness of ti",e was come, God sent fortk kis Son, made of a
wo",an, made under tke law, to redeem tkem t"at were
*nder tke law, tkat we m-igkt rece-ive tke adoption of sons. f.)
The humiliation of Christ was itself an atoning sacrifice of
man's substitute. Man had presumed to exalt himself, to
be as a god,i) and when God said, Bekold, tke man is be-
eome as one of us, to know good and evil,') he would thereby
lead man to ponder what, by his presumption, he had brought
upon his race. To destroy this work of the devil, the Son
of God was manifested. 7) God sent "is Son to be tke pro-
pitiation for our sins,S) also for this sin of self-exaltation
whereby man had fallen from his high estate of primeval
holiness. And hence the Holy One of God humiliated him-
self and became obedient unto death to make atonement for
our rebellious disobedience. God in his righteousness de-
manded that man should fulfill the law in perfect love toward
God and toward his neighbor. And hence man's substitute
was made under Ike law. II) God in his justice demanded
that the soul that had sinned should die; 10) and hence man's
substitute, to redeem the world, must suffer death, giving
his life a ransom for many.ll) All this could not have been
done unless he, the God-man, yielded himself up to 1Dtcked
1) Hebr. 2, 17. 2) Matt. 20, 28. 3) 2 Cor. 8, 9.
4) Gal. 4, 4. S. 5) Gen. 3, s. 6) Gen. 3, 22.
7) 1 John 3, 8. 8) 1 John 4, 10. 9) Gal. 4, 4.
10) Ezek. 18, 20; 33,18. Rom. 6, 23. 11) Mark 10, 45.

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hands, to be crucified and slain. I ) By the same almighty

power by which he had saved others he might have saved
himself/' > The word that hurled his captors to the ground
might have hurled his judges and executioners to hell.
Hence, as the full and continued use of his divine majesty,
according to his human nature, would have placed him
above and beyond the power of those by whose hands he
was to suffer, Annas and Caiaphas, Herod and Pontius
Pilate, Jews and Gentiles, and the power of darkness,') it
was necessary that Christ should forego such full and con-
stant use of his divine power and majesty, in order that
the work of redemption might be performed and the scrip-
tures might be fulfilled}> A mere concealment, ZPUfn', of
such use would not have answered this purpose, as Christ's
suffering and death, his obedience to the death of the cross,
was not apparent, but real suffering and death, real sub-
mission and obedience, as truly as our transgressions were
not apparent but real and required real atonement in kind
and measure, adequate to and commensurate with the sin
and guilt of all mankind.
What has been conceived and described as stages oj
humiliation in Christology, is, in fact, a series of epochs
in the history of Christ on earth, beginning in the darkness
of his mother's womb and ending in the darkness of his
sepulchre. The stages or epochs which lie between these
periods, the birth of Christ, his suffering under Pontius
Pilate, and his death on the cross, mark the progress of
the work of redemption, for the performance of which the
God-man humiliated himself and, hence, also the progress
of his humiliation. But there is no specific difference be-
tween the humiliation exercised in his death or burial, and
that appearing in his conception or birth, it being in each
instance Z811tutnr; lrltlttur;, a progressive abstinence from or

1) Acta Z, 23. 2) Matt. 27, 42. Cf. Jolm 8,59; 18,6.

3) Lake 22, 52. 53. 4) Matt. 26, 54-56.

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 CHRISTOLQGY. 139
suspension of the full and continued use of the divine pre-
rogatives communicated to the human nature of Christ in
and by virtue of its personal union with the divine nature,
for the performance of the work of redemption.
The resumption and continuation of such full and con-
stant use of his divine attributes according to his human
nature, to which these attributes had been communicated
in and by the personal union with his divine nature, was
.and is the EXALTATION of Christ the God-man, who when
the work of redemption was complete,l) and his Sabbath
-of rest was over, laid aside the infirmities of the flesh and
entered upon a state of glory in body and soul. Having
drunk from the brook in the way, he lifted up his head. l )
Having descended in his humiliation, he now ascended in
his exaltation. a) And ke tkat descended is Ike same also
Jul ascended,t) 0 xaTap~ abrlM; itITtJl xat ;, dJla{:Jd-;. It was the
God-man, who was humiliated i it was also the God-man
who was exalted, the same person and according to the
same nature, that nature which alone could be humbled
and which alone could be exalted. It is, in fact, by this
argument that St. Paul shows the words of the psalmist
quoted Eph. 4, 8 from Ps. 68, 18 to be a Messianic prophecy,
that the Lord addressed in the psalm must be Christ. He
who had been made lower than the angels was crowned
with glory and honor, Ii) according to that nature according
to which he had been made lower and according to which
alone he could be exalted and crowned with glory. But
that glory was not first conferred upon him in his state of
exaltation, but was the same glory which had been his be-
fore, which he had with the Father before Ike world was,')
the glory of Ike only begotten of Ike Falker,7) which had
been kis glory, which the Father kad given kim, 8) even in
the days of his state of humiliation. lI) It was in those days,
1) J'ohn 19,28-30. TtT'IMm-IIl. 2) Ps. 110, 7. 3) Bph. 4, 10.
4) Ibid.· 5) Hebr. 2, 7. 6) J'ohn 17, 5.
. 7) J'ohn I, 14. 8) J'ohn 17, 24. 9) Ibid.

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and before the Son of man was humbled before Pontius.

Pilate and Herod and died on the cross, that Peter and
others be"eld "is glory, as "e dwelt among t"em,1) and
were eyewitnesses of"is majesty.l) Not as to the possession
of divine majesty, but as to its manifestation and use, the
state of exaltation differs from that of humiliation. When
God highly exalted the God-man according to his human
nature, he gave "im a name w""h is above every flame, •
t"at at t"e name of Jesus every knee should bow, of t"ings
in heaven, and tMngs ,,'n earl", and t"ings under the eartn,
and that every tongue should confess that Jesus Christ is
Lord. 3 ) A name is that whereby a person or thing is com-
monly known and called, recognized by and made known
to others. In his humiliation Christ was tempted by the
devil. t ) But when, after his quickening in the sepulchre,')
he, according to that nature according to which he had
been put to death and quickened, I) his human nature, flint
and preached unto the spirits ':n prison, 7) he appeared in
the abode of the angels that sinned and were delivered into
chains of darkness,8) and manifested his glory as a herald
of his victory and of the righteous judgment of those who
are there confined with the condemned spirits because of
their unbelief. II) The descent of Christ glorified into hell
was not a part of the work of redemption, but a mani-
festation of the glory of Christ, the triumphant conqueror
of the powers of darkness, and the majestic judge of the
quick and the dead, himself heralding his conquest and
making his enemies his footstool, 10) not preaching salvation
but condemnation and judgment to those who had during
their temporal life despised the longsuffering of God and the
word whereby they might have been saved if they had not

1) John 1, 14. 2) Z Pet. 1, 16 f. Cf. Matt. 17, 1 fl.

3) Phil. Z, 9-11. 4) Matt. 4, 1 ff.
5) 1 Pet. 3, 18: '-ourIei(. 6) Ibid.
7) 1 Pet. 3, 18. 19. 8) 2 Pet. 2, 4.
9) 1 Pet. 3, 19. ZOo 10) Ps. 110, 1. Hebr. 1, 13.

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frustrated the grace of God by unbelief. 1) Christ's resur-
rection, by which the God-man,') according to his human
nature,3) with the same body which was laid in the grave,')
but in a glorified state, Ii) came forth from his sepulchre on
the third day after his burial,') was a public and glorious
manifestation of the divine Sonship of Christ,7) and also the
divine acknowledgment of the completeness and sufficiency
of our redemption,8) a proclamation of his victory over sin
and death oand the infernal host, II) a confirmation of the
truth of his doctrine,lO) and the first fruit of the resurrec-
tion of all believers. l1) Christ's ascension into heaven was
the glorious termination of his visible conversation with his
church on earth 11) and the visible 11) entrance of the God-
man H) according to his hnman nature 111) into his heavenly
kingdom,lI) in which, while he is ever present with his
church on earth,l7) he is being worshiped and adored in his
glory by the heavenly host.18) Christ's sitting at the right
hand of God the Father Almighty, 111) is the full and constant
1) 1 Pet. 3, 19. 20. - (Cf. 1 Pet. 4, 6. The preaching of the goepel
"to them that are dead" here referred to is not the preaching of Christ to
the spirits in prison referred to in 1 Pet. 3, but the preaching of the goepel
by Noah and other "preachers of righteousness" to the people of their
timee, who were then living, but have since departed this life and are 110711
dead.)
2) Rom. 1,3.4; 6,4.9; 8, 11. Acts 2, 24.
3) Kark 16,6. Katt. 17, 23. Rom. 1, 3. 4; 6, 4. 9; 8, 11.34. 2 Cor.
5, 15. Katt. 28, 5. 6.
4) Katt. 28, 6. Luke 24,39.40. John 20, 20. 25. 27.
5) Luke 24, 26. 31. Rom. 6, 4. 9.
6) Katt. 17,22.23; 20, 19. Luke 24,6.7. John 2, 19 f.
7) Rom. 1, 4. 8) Rom. 4, 25; 8, 34. Mark 16, 6.
9) Rom. 6, 9. Rev. 1, 17. 18. Col. 2, 15.
10) Katt. 28, 6. Luke 24,6. 7.44. 1 Cor. IS, 14-18. John 2, 18-21.
11) John 14,19; 11,25.26. 1 Cor. 15, 20. 1 Then. 4, 14. 1 Pet. I, 3.
Hebr. 13, 20. Eph. I, 20-23; 4, 15.
12) Luke 24, 51. Acts I, 11. 13) Acts 1, 9-11.
14) Kark 16, 19. Ps. 47, 5. John 3, 13.
15) John 3, 13. Acts I, 11.
16) 2 Tim. 4,18. John 17, 24. Mark 16,19. Eph. 4,10.
17) Matt. 18, 31; 28,20. 18) Matt. 25, 31. Rev. 5, 6.
19) Kark 16, 19. Eph. 1, 20. Hebr. I, 3. 13.

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 142 CBlUSTOI,OGY.

participation, according to his human nature,1) in the exer-

cise of the universal dominion, rule and govemment over
heaven and earth and all creatures,l) and especially over his
church on earth,8) which power and sovereign majesty the Son
of God had possessed and exercised before the incamation,4)
and communicated to his human nature in the incarnation,S)
but from the full and continued nse and exercise of which
he had, according to his human nature voluntarily abstained
in his state of humiliation.') In all this the God-man was
exalted, not according to his divine nature, which had not
been humiliated, but according to his human nature, accord-
ing to which he was crucified and killed and lay in the grave
and ate and drank with his disciples before and after his
resurrection. And, again, in all this exaltation there was
no increase or addition of divinity; for the Son of man was
the Lord, the Son of God, as fully and truly when in his
mother's womb 7) and in the manger, 8) as when Thomas said
unto Him, My Lord a",d my God.') But in the exalted
Christ every infirmity of the flesh has wholly and for ever
disappeared. While the exalted Christ is as truly and essen-
tially man with a human body and SOul,lO) as he was when
wrapped in swaddling clothes, the form of a servant has
been for ever put away. When the Lord shall come in his
second advent, he shall come as the Son of man, ll) and every
eye skall see kim 13) and tkey skall look upon kim wkom they
pierced,·13) but he shall come and appear in kis glory, and sit
1) 1 Pet. 3, 22. Eph. I, 20-23. Bebr. 12, 2. Luke 22, 69.
2) Phil. 2, 9-11. Eph. I, ZO-23. 1 Pet. 3, 22. Acts S, 30 f. 2 Tim.
4,18.
3) Eph. S, 23. Acta 2, 33.
4) Bebr. I, 8. John 17, S. Pa. 45, 7.8.
S) Col. 2, 9. Phil. 2, 6. 7. 6) Phil. 2, S-9.
7) Luke I, 31. 35. 42. 43. Matt. I, 23. Gal. 4, 4.
8) Luke I, 3S; 2, 11. 9) John ZO, 28.
10) Luke 24, 37-43. John 20, Z4-Z9.
11) Matt. 25, 31. Luke 21, 27. 36.
12) Rev. I, 7. Cf. Acta I, 11. Luke 21,27.
13) John 19, 37. Cf. Rev. I, 7.

--,

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 CHRISTOLOGY. 143
upon tIle t"rone oj "is glory with power and great glory.l)
And as, on that occasion, it will be made manifest to men
and angels, good and evil, that all power is given to him
in heaven and in earth,') and that he is, according to his
human nature also, above all pn·ntipality, and power, and
mig"t and dominion, and every name t"at is named, not
only in t"is world, but also in t"at wMc" is to come,·) Christ's
coming to judge the quick and the dead may be fitly con-
sidered the visible culmination of his exaltation, the closing
act of the series beginning with his triumphant descent into
hell for the manifestation of him who in his humiliation
destroyed the works of the devil, and in his state of exalta-
tion divides the spoil of his victory. 4)

II. THE OFFICE AND WORK OF CHRIST.

T"e Son of man came not to be ministered unto, but to
minister. 6) The work which Christ the God-man performed
was not of his own contrivance or done in his own behalf,
but done according to the will of tile Fatll" wllo IIad sent
IIim,') and in IIis Fatller's name.?) The doctrine which he
preached was not IIis own, but IIis tllat sent Mm. 8) I IIave
not spoken of myselj, he says, but tile Fatller wMcll sent
me, lIe gave me a commandment, wllat.I sllould say, and
wllat I sllould speak,8) and when he shall come to judge
the quick and the dead, it will be according as the Father
lias ordained,lO) God judging the secrets of men by Jesus
Christ.ll) The work of the God-man in the execution of the
plan of salvation was and is official work, committed to tile
Cllrist 0/ God. D) For the performance of this official work

1) Matt. 25, 31. Luke 21, 27. 2) Matt. 28, 18.

3) Bph. I, 20-22. Cf. PhD. 2, 9-11.
4) 111.9, 3; 53, 12. Matt. 25, 32-34.
5) Matt. 20, 28. Mark 10, 45.
6) John 14, 31. Luke 22,42. John 5,30; 6,38.
7) John 10, 25. 8) John 7, 16. 9) John 12, 49. Cf. 8, 28.
10) Acts 17, 31. 11) Rom. 2, 16. 12) Luke 9, 20.

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144 CHRISTOLOGY.

he came into the world. To tkis end was ke horn, and fo~
tkis cause came ke into tke world, tkat ke skould hear fIIiI-
"ess to tke trutk}> God sent fortk kis Son, made of 4
woma", made under tke law, to redeem tkem tkat were
u"der tke law. I ) The babe in the manger was not to be-
come, but WAS Ckrist tke Lord,·) anointed for the office in-
dicated by the name, Jesus, wk"k was so named IJy tlu
angelhefore ke was conceived in tke womh.f) Not from the
day of his baptism, not only after his resurrection, but from
his conception, he was the Christ, and whatever the God-
man did and suffered, at Bethlehem and Nazareth, at Caper-
naum and Gethsemane and Golgotha, was in performance
of his official work. Nor has Christ been divested of his
office in his exaltation. He is stiU our advocate wit" tlu
Fatker/') wko IS even at tke rigkt kand of God, wIlD also
MAKaTH intercession for us ,') a priest for ever,7) a king
whose kingdom shall be witkout end, estahlisked frQm "ence-
fort" even for ever. 8)
The office of the God-man is in substance one, as his
work is one, salvation, the work of the SAVIOR. But as the
various functions of this work may be grouped together un-
der two or three heads, the office itself may be looked upon
as twofold, sacerdotal and royal, or threefold, prophetic,
sacerdotal, and royal, Christ being, in the Scriptures, de-
scribed and named as a Propket, II) Priest ,10) and King. U) As
these are not three successive offices conferred upon Christ
at different times, but so many phases of the one office con-
ferred upon him when the Word was made Besh, in each of
which the God-man is eminently Christ the Savior, it is im-
material in what order they may be considered. But since,

1) John 18, 37. 2) Gal. 4, 4. s.

3) Luke 2,11: IIr 1l1TtV Xptt1T6r.
4) Luke 2, 21. Cf. 1, 31. Matt. 1, 21. 25.
5) 1 John 2, 1. 6) Rom. 8, 34. 7) Hebr. 7, 21.
8) 2 Sam. 7, 12. 18. 9, 7. Luke 1, 33.
9) John 6, 14. 10) Hebr. 5, 6. 11) Johu 18, 37.

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 CHlUSTOLQGY. 145
in our day, Christ the Prophet, or, more recently, Christ
the King, is given undue and untrue prominence before and
above Christ the Priest, by the neglect and obscuration or
perversion of whose sacerdotal work the Prophet is robbed
of the foundation and better part of his doctrine, and the
King is deprived of the better portion of his kingdom, it
may be proper first to consider

CHRIST THE PRIEST.

Man's first estate was a state of union and communion
with God. This state was not conditioned upon a covenant
of works the terms of which were to be performed by man,
but was established by the Creator himself when he made
man in his image and likeness. Man's full conformity with
God and his holy will, his primeval holiness, was not a
product of his own exertions, but a concreated endowment,
a work of divine goodness. It was not man but God who
was the cause of that state of union and communion, and
not a concurrent cause, leaving man to contribute his share
toward the establishment of such blissful relation, but the
sole and sufficient cause. If man had continued to live in
that estate, the enjoyment of the relation and its blessings
had been man's, but the glory, God's alone, and our song
of praise must then as now have been, Serve t"e Lord wit"
gladness: come before "is presence wit" singt"ng. Know ye
tllat. t"e Lord "e is God,· it is "e t"at "at" made us, and not
we ourselves, to be "is people and t"e s"eep oj "is pasture. 1)
But when man fell from his·first estate, "is iniquities
separated between kim and "is God. 2) It was not God who
brought about this separation, but man under the tempta-
tion of Satan. God did not tum his face from man, but
your sins "ave "id "is face from you, says the prophet,S)
and even now the Lord spreads out "is hands all t"e day
unto a rebellious people, w"ic" walketh in a way t"at is not

1) Ps. 100, 2. 3. 2) Is. 59, 2. 3) Ibid.

10

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146 CHRISTOLOGY.

good, ajter tke':r own tkougkts. l ) But the chasm that man
had made man could not bridge or fill. For what might man
have done to fill that gulf which separated between him and
God? Man, whose every thought and act was sinful, could
only widen the breach by adding sin to sin. As man may
kill, but cannot restore the life he has taken, may separate,
but cannot reunite, body and soul, so man had been able to
disestablish, but was unable to re-establish the union be-
tween himself and God. As God, and God alone, had first·
established that union and communion, so if it should be
re-established at all, it must be by God, and God alone.
How? It was impossible that God should ignore man's ini-
quity. For God is holy, and by his holiness his affections
are in energetic opposition to everything not in full con-
formity with himself, and his wrath must be revealed against
all ungodliness and unrighteousness of men. 2) To reunite
man and God, that which separated between them must be
put away. The chasm between God and man could only
be filled with holiness which would swallow up all iniquity.
But whence was such holiness to come? Man was unholy
to the core, and his righteousnesses were as filthy rags. a~
Angels and archangels were holy j but their holiness was
only sufficient for themselves and their own communion
with God, and, being angelic holiness, could not be cast
into the scales against human iniquity, the transgression of
the law as given, not to angels, but to man.·) Besides, the
majesty of God which man's rebellion had violated was in-
finite, and all the holiness of all the hosts of angels taken
together was finite as the created spirits themselves. There
was, then, but one holiness left which would be adequate
to the task of redeeming the fallen race, and that was the
holiness of God himself. And God so 1000ed tke world tkat

1) Is. 65, 2. 2) Rom. 1, 18. 3) Is. 64, 6.

4) B. g., TIuN sllall Iumor Illy failler and Illy fll()11Ier. Toto. sluJU
,",I commil ad.llery. Tllou shalt "01 cove/Illy "eigillJor's 711ife.

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 CHRISTOLQGY. 147
ke gave Ms only begotten son .1) In this was manifested tke
love of God towards us, because tkat God sent kis only be-
gotten Son into tlte world, tkat we migkt live tkrougk Mm.
H eres·n is love, not tkat we loved God, but tkat ke loved us,
and sent kis Son to be tke propitiation jor our sins.") But
while nothing less than God would do to make propitiation
for the sins of the world, mOTe was reqnisite. Sin was not
only a malady which must be healed, but sin involved guilt
which must be atoned for. Tke soul tkat sinnetk, it skall
die,") and cursed is every one tkat continuetk not in all
tMngs wMck are written in tke book of tke law to do tkem.·)
Could God die? Could God be cursed? And if not, could
he be the propitiation for our sins which separated between
us and God? And, furthermore, the law, the unalterable
will of God to man, demanded of man not divine but hu,,:
man righteousness, the fulfillment of the law as given to
man. Who was God's neighbor that he should love his
neighbor as himself? Behold not only the love but also
the wisdom of God! WIzen tke julness oj tke time was
come, God sent fortk kis Son, made of a woman, made un-
der tke law, to redeem tkem tkat were under tke law, tkat
we migkt receive tke adoption of sons. 5)
Here, then, was the priest who might step into the
chasm separating God and man. Here God was in Ckrist
recondling tke sinners, and made Mgker titan tke keavens. 6)
Such is the priest, Christ, the God-man. And such is.
likewise, the sacrifice. CItrist katk loved us, and katlt given
HIKSELP POR us as an OPPERING and a SACRIPICE TO GOI}
/01' a $Weetsmelling savor. 7) Ckrist ofJered HIMSELP witk-
out spot TO GOD.B) He gave HIMSELP for us, tkat ke migkt
redeem us jrom all iniquity. 9) Thus did the prophet of old

1) John 3, 16. 2) 1 John 4, 9. 10. 3) Ezek. 18, 4. 20.

4) Gal. 3, 10. S) Gal. 4, 4. S. 6) Hebr. 7, 26.
7) Eph. s, 2.
8) Hebr.9, 14. Cf. 7, 27: When he offered.p himself.
9) Tit. 2, 14.

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148 CHRISTOLOGY.

behold the Servant of the Lord as being at the same time

the sacrifice. He was wounded for our transgressions,· ke
was bruised for our iniquz"ties. Tke ckastisement of our
peace was upon k'im, and wz"tk kis stripes we are kealed . ...
The Lord katk la":d upon k":m tke inzquity of us all. I) Not
by tke blood of goats and calves, but IJy HIS OWN blood did
this High Priest enter into the holy place. 2) Bekold tke
Lamb of God wklck taketk away tke sin of tke world. 8) By
this sacrifice were we redeemed, wz"tk tke predous blood of
Ckrist, as of a lamb wz"tkout blemisk and w":tkout spot.')
By g£ving HIMSELF a ransom for all, Christ, the High
Priest, was tke MEDIATOR between God and men.") Having
offered HIMSELF, he is tke MEDIATOR oj tke new testament.')
By sanctify":ng HIMSELF for our sakes, 7) the Holy One in Is-
rael supplied that holiness whereby we might be sanctified
before God and reunited with Him, from whom we had been
separated by our iniquities.
This vicarious self - sanctification of the Mediator be-
tween God and men consisted, first, in a complete fulfill-
ment of all the precepts of the law, 8) the ac#ve obedienCll
of man's Substitute to the law of which he, the Law-giver,
was the sovereign Lord, the law not imposed upon him but
upon man, and which fallen man could not fulfill. Thus
.by tke obedlence oj one many were made r":gkteous. l ) He
took upon himself the duty of all men and fulfilled what we
·owed, loving the Father above all things ,10) loving the breth-
ren to the end, ll) loving his enemies and those who reviled
him.tt) Thus did he present himself, body and soul, a living
sacrifice, holy, acceptable unto God.18)

1) Is. 53. 5 f. Cf. 52, 13 ff. Z) Hebr. 9, 12. ll.

3) John I, 29. 4) 1 Pet. I, 19. 5) 1 Tim. 2, 5. 6.
6) Hebr. 9, 14. 15. 7) John 17. 19.
8) Hebr. 10, 7. Luke 2, 51. Rom. 5, 19. Gal. 4, 4. 5. John 14, 31;
13, 1. John 8, 46.
9) Rom. 5, 19. 10) John 14, 31. 11) John ll, 1.
12) Luke 23, 34. 1 Pet. Z, 23. ll) Rom. 12, 1.

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 CHRISTOLQGY. 149
And being holy from everlasting and from his concep-
tion, the Holy One of God, personally exalted above the
law and its demands, this holiness of life under the law, in
the performance, not of kis, but of 07'" duty, was a vicarious
sacrifice; not only avrt no.uwJI, I) but also 6nep aUT'wJI,2) for
them, for their benefit, did he sanctify himself, acquiring
a righteousness which should be imputed to them in the
judgment of God.
But the righteous judgment of God demanded more.
Our non-fulfillment of the law was sin, and sin implies
guilt, the reverse of merit; sin against which God's holi-
ness reacted as righteous wrath; guilt which clamored for
just retribution. 3 ) Unto tkem tkat obey unrigkteousness, in-
dignation and wratk, tribulaHon and anguisk, upon every
soul of man tkat doetk evil,··) and tke soul tkat sinnetk, it
skall die . .. ,. for kis iniquity tkat ke katk done shall ke
die. 5) Such was the unalterable will of God; and hence the
passzve obedimce,') wherein Christ, as all men's substitute 7)
being made sin and a curse for us,B) suffered in our stead and
for our benefit that which, according to the law and God's
righteous judgment, we must have suffered here and here-
after, torments,fI) and ignominy ,10) deathll ) and damnation. D )
By this vicarious sacmce, the great High Priest ren-
dered full satisfaction to divine justice,13) making complete

1) Matt. 20, 28. Mark 10, 45. 2) John 17, 19.

3) Gen. 4, 10. 4) Rom. 2, 8 f.
5) Ezek. 18, 20. 26. Cf. Rom. 6, 23.
6) Phil. 2, 8. Hebr. 5, 8. Ps.40,13. Acts I, 3; 3,18. Matt. 16, 21;
17, 12. Mark 8,31. Luke 17,25; 24,26; 22,42.
7) Is. 53, 4-7. 1 Tim. 2, 6. John 6, 51. Tit. 2, 14. 1 Pet. 2, 21;
3, 18; 4, 1. Rom. 5, 6-8. Hebr. 2, 9.
8) 2 Cor. 5, 21. - Gal. 3, 13.
9) Luke 18, 33. John 18, 22. Matt. 26, 67. 68. John 19, 2. 3. Matt.
26,38.
10) Luke 18,32; 23,35-39. Matt. 27, 27-30.
11) Hebr. 2, 9. Rom. 5, 6-8. 1 John 3, 16. Is. 53, S.
12) Matt. 27, 46. Qal. 3, 13. 13) Rom. 3, 25.

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150 CHRISTOLOGY.

atonement and expiation for all the sins 1) of all mankind, I)

reconciling the world with God,a) propitiating God in our
behalf,·) redeeming all men from the bondage,S) the curse,S)
and the penalty, 7) of the law, from all sin, 8) from death t)
and the power of the devil,IO) and earning, purchasing, and
procuring for all sinners perfect righteousness, U) and eternal
life. 12) Thus, sanctifying himself for sinners, he by one of-
jen'ng perfected for ever tkem tkat are sanctified. 13) Not
potentially but actually, not partially but wholly and com-
pletely, was the work of redemption accomplished. Tue).·
£tr<fll, £t';s jin';sked/ 1.) Christ's resurrection, not itself a part
of the work of redemption by vicarious sacrifice, was a divine
acknowledgment of the completeness of that work and the
sufficiency of that sacrifice. H ) For, since to God,IS) not to
Satan,17) this atoning sacrifice was made, God, now tke God
of peace, when he brougkt aga£n from tke dead our Lord
Jesus,18) thereby declared that the last farthing of the debt
was paid,lt) that all sins had been atoned for, that the pen-
alty had been imposed and suffered, that righteousness,
life and salvation had been secured. Whose debt? Whose
sins? Whose penalty? Righteousness, life and salvation for
whom? Not his own j not for himself j but the debt, the
sin, the penalty of those whose substitute he was j right-
eousness, life and salvation for those in whose behalf the

1) 1 John 2, 2; I, 7. Tit. 2, 14.

2) 2 Cor. 5,14.15.19. John I, 29. 1 John 2, 2. Col. I, 20. Gal. 4, 5.
Hebr. 2, 9. 1 Tim. 2, 6. Rom. 8, 32. 1 Cor. 8, 11. 2 Pet. 2, 1.
3) 2 Cor. 5, 18. 19. Rom. 5, 10. Eph. 2, 16. Col. I, 20.
4) Col. I, 20. 1 Thess. I, 10. 1 John 2, 2. Rom. 3, 25.
5) Gal. 4, 5-7; 5, 1. 6) Gal. 3, 13. 7) Is. 53, 5.
8) Hebr. I, 3; 9, 28. 1 John I, 7. 1 Pet. 1,18. 19. Rev. 1,5.
9) Hebr. 2, 9. 15. Hos. 13, 14. 2 Cor. 5, 15.
10) Hebr. 2, 14. 15.
11) Rom. 5, 19; 3, 25. 1 Cor. I, 30. Jer. 23, 6. 2 Cor. 5, 21.
12) 1 John 4, 9. John 3, 14-16. 13) Hebr. 10. 14.
14) John 19, 28. 30. 15) Rom. 4.25; 8,34. 2 Cor. 5.15.
16) Hebr. 9, 14. Eph. 5, 2. 17) John 14, 30. 31.
18) Hebr. 13, 20. 19) Ps. 69. 4.

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 CHRISTOLQGY. 151
sacrifice was made. Who are they? Not the angels of light;
for they are themselves holy and needed no redeemer. I) Not
the angels that sinned i for to them God had given no re-
deemer. l ) But men, they whose nature the Son of God has
taken on himself. B) How many of them? All of them i THB
WORLD if) Adam and Eve; Abel who was slain, and Cain who
slew him j Simon Peter and Judas Iscariot; those who con-
fess him and those who deny tke Lord tkat HATH BOUGHT
THEM, and on'ng upon tkemselves swift destruc#on/')
Bnt while the vicarious sacrifice offered by the Mediator
was sufficient, the work of atonement complete, his priest-
hood did not terminate when his sacrifice was finished. He
is a pnest for ever,') and he is at all times exercising his
priesthood. He still mediates between God and man, not
any longer by offering sacrifice, but by appearing for us be-
fore God, pleading our cause as our advocate, and securing
in God's judgment the full acquittal of all who believe in
him. Ckrist, at tke ngkt kand of God, maketk intercession
for us. 7 ) He has entered into heaven, now to appear in tke
presence of God for us. 8) As in the days of his flesh he
prayed for them which the Father had given him, and not
for these alone, but for them also which should believe on
him through their word,ll) so he ever liveth to make inter-
cession for them that come unto God by him.10) This is to
comfort us in our weaknesses and manifold frailties. We
are, as the children of God, earnest in our endeavors to avoid
the ways of sin, and are continually admonished to sin not.ll)
And yet, every day we have cause to pray, "Forgive us our
trespasses! " But we may rest assured that such petition
1) Matt. 25, 31; 18, 10; 20, 36.
2) 2 Pet. 2, 4. Matt. 25, 41. 3) Hebr. 2, 16.
4) John I, 29; 6, 51. 1 Tim. 2, 6. 1 John 2, 2. 2 Cor. 5, 18. 19.
5) 2 Pet. 2, 1. Cf. 1 Cor. 8, 11.
6) Hebr. 5, 6. Pa. 110, 4. Hebr. 7, 24.
7) Rom. 8, 34. 8) Hebr. 9, 24.
9} John 17, 9. 20. 10) Hebr. 7, 25.
11) 1 John 2, 1.

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152 PARAGRAPHS ON THE TEMPERANCE QUESTION.

is not unheard or unheeded, but it is seconded and sustained

ex officio by our High Priest in heaven. For, if any man
sin, we nave an advocate witn tne Fatner, Jesus Cnrist tke
rignteous. 1) When Satan would accuse us and our con-
science would condemn us, we may take courage and say,
Wno is it tnat condemnetn.,2) Where our Judge is, there is
also our Advocate, wno maketn intercession for US,B) plead-
ing our cause, and saying, "Yea, Father, forgive them their
trespasses j for I am the propitiation for their sins jf) I,
Jesus Cnrist tne rignteous, am their righteousness. Fat"er,
I will tkat tkey also, wnom tkou Itast given me, be wit" me
wkere I am, tkat tkey may bekold my glory.5) By such
continual exercise of his priesthood, by day and by night,
whether we wake or sleep, and especially when foes beset
us, temptations surround us, dangers threaten us, yea, in
our last agony, he promotes our salvation, not only for the
love he bears us, but also in the faithful performance of his
office as a faitkful Rigk priest, II) being able also to save
tkem to tke uttermost tltat come unto God !Jy kim, seeing "C
ever livetk to make intercession for tkem. 7) A. G.
(To be concluded.)

PARAGRAPHS ON THE TEMPERANCE QUESTION.

§I.
Temperance, as now commonly understood in connec-
tion with the temperance question, is the total abstinence
from intoxicating beverages. This usus loquendi is, in fact,
an abusus based upon and expressive of perverted notions,
much as, owing to false notions of marriage and sexual
purity, ckastity, by an abuse of the term, was made to stand
for celibacy.
1) 1 John 2, l. 2) Rom. 8, 33. 3) Ibid.
4) 1 John 2, 2. 5) John 17, 24. 6) Hebr. 2, 17.
7) Hebr. 7, 25.

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