De Moor V:21: The Deity of Christ Demonstrated from Divine Works

3. From the Divine Works: for to whom are applicable all the Work requiring divine Virtue, and supposing divine Attributes, to Him is applicable true Deity. But thus to the Son of God do apply,


α. Works, as much Eternal and Temporal: for the Decrees, and Predestination in particular, are common to the Son with the Father and the Holy Spirit; see Chapter VII, § 6, 7.



Both, β. of Nature: of Creation, which God claims for Himself alone, since it requires infinite Power, Isaiah 44:24; but this is attributed to the Son of God in Psalm 33:6, which passage was discussed in § 15: in John 1:3, where it is not treated of the second or spiritual Creation, or the Renewal of the World through the Gospel under the New Testament, 1. Because John speaks absolutely and without any restriction, customarily added whenever there is a treated of the new Creation: 2. He discourses concerning the Creation of absolutely All things, with no exception: 3. and of the World also, which knew not the Λόγον/Logos/Word, verse 10: 4. which Creation preceded by some time the Incarnation of the Word, verse 14: compare our AUTHOR’S Exercitationes Textuales XXXVI, Part VI, § 7, 12; BECMANN’S Exercitationes Theologicas, VII, pages 105-114. Just as Paul also, with things distributed into classes, refers the Creation of absolutely all things to the Son, Colossians 1:16.[1] Neither does by here merely denote the Instrumental cause, but, as is often the case, the Principal Cause, in which sense it is also used of God in general, indeed, of God the Father in Romans 11:36;[2] 1 Corinthians 1:9;[3] since in the production of a thing out of nothing there is no place for an Instrument: moreover, emphatic regard is thus paid to the Order of operation, with the Father operating through/by the Son: see Chapter VIII, § 7-9. Not only δι᾽ αὐτοῦ, by Him, but at the same time εἰς αὐτὸν, for Him, as their end, τὰ πάντα—ἔκτισται, were all things created, Colossians 1:16, which is not applicable to an Instrument: compare what things HERMAN VENEMA discusses in Exercise IV de Vera Christi Divinitate, on Colossians 1:16, 17. While a number of testimonies, which attribute the work of Creation to Christ the Son of God, alleged here by our AUTHOR, namely, John 1:3, 10; Colossians 1:16; Hebrews 1:2, 10, are painstakingly vindicated from the Exceptions of the Socinians, found in Catechesi Racoviana, chapter I de Cognitione Personæ Christi, questions 32-42, pages 72-83, by ARNOLDI in his refutatione Catecheseos Racovianæ, on the questions cited, § CXCV-CCXLII, pages 243-262. BECMANN treats the same thing in Exercitationibus Theologicis VIII, with respect to Colossians 1:16 on pages 114-123, and with respect to Hebrews 1:2, 10 on pages 123-131, in comparison with Exercitation II, page 11. With respect to the text of Colossians 1:16, add PIETER NIEUWLAND’S Lectiones exegeticas, book I, epistle II, pages 4-8.


Of Preservation, which requires no less Power than Creation: see Chapter X. Both Ordinary, Colossians 1:17; Hebrews 1:3, φέρων/ upholding,[4] both bearing by Preservation, and impelling (as φερόμενοι is used in 2 Peter 1:21,[5]urged, impelled) through preceding Concursus: concerning this text compare again, on the captious criticisms of the Catecheseos Racovianæ, chapter I de Cognitione Personæ Christi, questions 43, 44, pages 83, 84, ARNOLDI’S refutationem Catecheseos Racovianæ, on the place cited, § I-V, pages 262-264: both texts, Colossians 1:17 and Hebrews 1:3, are freed from the Exceptions of the Socinians by BECMANN, Exercitationibus Theologicis VIII, pages 131, 132. And Extraordinary, accomplished through Miracles, John 5:21, 36, in which work, again, the Son of God is to be regarded as the Principal Cause, who was acting by His own Power, Luke 6:19; 8:46; while the Apostles were working Miracles as Moral Instruments by the Power of the Lord Jesus, Mark 16:17, 18; Acts 3:6; 4:10; 9:34: which is in turn a solid argument for the Deity of Christ; compare below, Chapter VIII, § 8, Chapter XX, § 10; add LEYDEKKER’S Dissertationem historico-theologicam contra Bekkerum, Section XXI, § 31, pages 400-406; ORIGEN, contra Celsum, book II, pages 87, 88; ATHANASIUS, de Incarnatione Verbi, opera, tome I, pages 71, 72, 99, 100; EUSEBIUS, Demonstratione Euangelica, book III, chapter IV, pages 107-109.



And, γ. Works of Grace, etc. All which no less suppose Divine Attributes and imply like Glory. Thus, for example, Redemption requires a λύτρον/ransom/atonement of infinite value, hence a redeeming Person of infinite dignity and power. Vocation/Calling supposes the supreme Right of the one calling over the man, and Power whereby He causes the man called to come to him in very deed. Justification is applicable only to the Divine Judge, the καριογνώστῃ, searcher of the heart,[6] Mark 2:6, 7. The Preservation of believers argues that Christ is more powerful than the Devil and all infernal might. Divine Power is certainly required for Resurrection; since a return from total privation to possession is not bestowed by finite and natural power: and the Socinians speak complete nonsense, when they maintain that to Christ, whom they take to be a mere man, was communicated by God the power of raising the dead, Catechesi Racoviana, chapter VIII de Prophetico Christi munere, questions 8, 9, pages 224-226; on which place compare ARNOLDI’S refutationem Catecheseos Racovianæ, pages 481-484. Finally, to have Universal Judgment, as it belongs to divine Honor, so it supposes in the person of the Judge divine Perfections, Omniscience, Omnipotence, and supreme Authority. The Son here performs this as Lord of the house, building it, who is True God, as opposed to Moses, a faithful servant, Hebrews 3:3-6.

[1] Colossians 1:16: “For by him (ἐν αὐτῷ) were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him (δι᾽ αὐτοῦ), and for him…” [2] Romans 11:36: “For of him, and through him (δι᾽ αὐτοῦ), and to him, are all things: to whom be glory for ever. Amen.” [3] 1 Corinthians 1:9: “God is faithful, by whom (δι᾽ οὗ) ye were called unto the fellowship of his Son Jesus Christ our Lord.” [4] Hebrews 1:3: “Who being the brightness of his glory, and the express image of his person, and upholding (φέρων) all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high…” [5] 2 Peter 1:21: “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved (φερόμενοι) by the Holy Ghost.” [6] See, for example, Acts 1:24: “And they prayed, and said, Thou, Lord, which knowest the hearts of all men (Κύριε καρδιογνῶστα πάντων), shew whether of these two thou hast chosen…”

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