পাতা:তত্ত্ববোধিনী পত্রিকা (দশম কল্প দ্বিতীয় খণ্ড).pdf/৭৮

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"lo" তত্ত্ববোধিনী পত্রিকা । just to set up an artificial correspondence with a chance passage in a prophecy relating altogether to quite different affairs. Whe thor it happened or not, I leave Christians to decide ; but I should very much grieve it any Christ of mine were to condescend to any perilities of this sort. It is like play. ing with .ocx ed things, and it is not pleasant so dwell "pom. I told you at first that I was afraid this “argument from prophecy" would turn out to be the worst enemy Christianity over had. As a pieasing contrast to the foregoing, I will nov all your attention to a passage 'i which Jesús defends his claim to be called the Son of God (Jolin X. 34-38.) The Jews had begun saving that they took up stones to hurl at Jesús, hecause being a man, he was making hillis's God. “Jesus answered thou, Is it not written in your law, I said If he called thent gods unto of the Joid came, and the we are god- ? whom the word Scripture anot be broken, say ye of him whom the Father hash sanctitied and sent into the world, thou blasphemest: because } said I am the Son of God ( " Nothing can he plain r than this. Jesus bases his claim to be colled the Soil of (tod, without any itn. pity. 1, the ground that other men have hetsu ( alle) Surely ud due will refuse to recognise the justice and anodestv of this claim, which we should be the first to admit. The passage bere quoli ni is from Psalm LXXXI] : “ I have said ye are ...! ; and all of you are eitildren of the lost High. But ye shall die hke inen and fall like one of the princes." If Jesus wer, content to base his claim of Sonship to God solely on the common ground that all men are children of the most High as he here most certainly does, we fail to see “ god.” in the Old Testament. how the Jews of his time could have founded upon it f : 'orge of blasphemy; and if this charge was van made, it must have rested upon v ry different utterances, as c. g., his presumptions assertion.--" Refore Abraham was, I am.” d The author of the tourth Gospel is not always 80 fortunate in his record of Christ's sayings (John W.I., 45): “It is written in the prophets, and they shall be all taught of | God. Everyman, therefore, that hath heard | த்து حياته. --* صنيعهaهجريمarrمع هم and hath learned of the Father, cometh unto me.” Here the Old Testament assertion, “they shall be all taught of God.” carries not the slightest indication that they shall be taught of Christ but on the contrary implies that if they are taught of God they can not possibly want any other teacher. The evangelist seems to make Christ imply his own divinity by making him say, “Therefore every man" (so taught of God) и 4. couleth unto Inc.” The prophecy was spoken originally of the Jewish people exclusively (Isaiah liv. 13). It was the covenant specially made with the house of Israel (Jur XXXI. 33.34), and only by Micah foretold also of many natious who would come up tó Zion for instruction, (Micah IV. 1.2). But its legards the Jews, they rooted ("tirist as a teacher: he himself reproached them with doing so, and weeping ovel Jerusalem, he ol, oranced it in malediction, saying “Behold, your house is left unto you desolate.” “ He came unto his own and roc. oved him not." So that we see the prophecy litt not and could not apply to Christ as the J)ivute teacher ; and if it did, it has blen utterly falsified by the events, There is a group of minor allusions in this Gospel, in connection with the bettayal of Jesus by Judas, which ought not to be passed over in this section of our work (John XIII, 11, 18, 26). “I speak not of you all : I know whom l have chosen : but that the scripture may be fulfilled. He that esoteth brow! with me hath lifted up his heel against me. Now I toll you before it come, that when it is come to pass, ye may believe that I am he.' Then he announces that one of the twelve apostles should betray him. In answer to their anxious enquiries; “ who is it “he Bays, “He it is to whom I ahall give a sop when I have dipped it; and when he had dipped the Hop he gave it unto Judas Iscariot.” The air of artificialness thrown over all this by the fourth evangelist reminds us of a similar want of genuineness in the story of the raising of Lazarus. în fact, we are as good as told that this was 80 designed by Jesus as a fulfilment of prophecy. It is said in the 11th verse, that “he knew who should betray him;" and he took the opportunity of pointing him out to the