Word
of God
But
he answering, said, It is written, Man shall not live by bread only,
but by every word that proceedeth out of the mouth of God.
The
Gospel According to Matthew 4:4
Psalm
16:10
Prefaced
& Edited by Doktor Riktor Von Zhades
For
thou wilt not leave my soul in the grave: neither wilt thou suffer
thine holy One to see corruption.
Brethren:
It
is believed herein that this particular verse was a prophesy by the
Psalmist, in that the holy One was to be the Christ, and that He
would indeed rise and likewise this is the hope in which we believe
that there is a resurrection and that we shall be living with Him
that created us in His kingdom. One based on righteousness and not on
the carnal and corrupt knowledge of mankind. We shall once again be
in His image; righteous pure and incorruptible.
“Meaning, not in the place of the damned, where Christ never went, nor was; for at his death his soul was committed to his Father, and was the same day in paradise: but rather, "sheol" here, as "hades" in the Near Testament, signifies the state of the dead, the separate state of souls after death, the invisible world of souls, where Christ's soul was; though it was not left there, nor did it continue, but on the third day returned to its body again; though it seems best of all to interpret it of the grave, as the word is rendered in Genesis 42:38 & Isaiah 38:18 ; and then by his "soul" must be meant, not the more noble part of his human nature, the soul, in distinction from the body; for as it died not, but went to God, it was not laid in the grave; but either he himself, in which sense the word "soul" is sometimes used, even for a man's self, ( Read Psalms 3:2, 11:1) . For it might be truly said of him, God's Holy One, that he was laid in the grave, though not left there; or rather his dead body, for so the word "nephesh" is rendered in Numbers 9:6, 10, 19:1-3, 11; so "anima" is used in Latin authors: this was laid in the grave; for Joseph having begged it of Pilate, took it down from the cross, and laid it in his own new tomb; though it was the will of God it should not be left there, but be raised from the dead, as it was on the third day, before it was corrupted, as follows:
“Meaning, not in the place of the damned, where Christ never went, nor was; for at his death his soul was committed to his Father, and was the same day in paradise: but rather, "sheol" here, as "hades" in the Near Testament, signifies the state of the dead, the separate state of souls after death, the invisible world of souls, where Christ's soul was; though it was not left there, nor did it continue, but on the third day returned to its body again; though it seems best of all to interpret it of the grave, as the word is rendered in Genesis 42:38 & Isaiah 38:18 ; and then by his "soul" must be meant, not the more noble part of his human nature, the soul, in distinction from the body; for as it died not, but went to God, it was not laid in the grave; but either he himself, in which sense the word "soul" is sometimes used, even for a man's self, ( Read Psalms 3:2, 11:1) . For it might be truly said of him, God's Holy One, that he was laid in the grave, though not left there; or rather his dead body, for so the word "nephesh" is rendered in Numbers 9:6, 10, 19:1-3, 11; so "anima" is used in Latin authors: this was laid in the grave; for Joseph having begged it of Pilate, took it down from the cross, and laid it in his own new tomb; though it was the will of God it should not be left there, but be raised from the dead, as it was on the third day, before it was corrupted, as follows:
Neither
wilt thou suffer thine Holy One to see corruption;
That
is, to lie so long in the grave as to putrefy and be corrupted;
wherefore he was raised from the dead on the third day, according to
the Scriptures, before the time bodies begin to be corrupted; (Read
John 11:39) ; and this was owing not to the care of Joseph or
Nicodemus, in providing spices to preserve it, but of God who raised
him from the dead, and gave him glory; and who would not suffer his
body to be corrupted, because he was holy, and because he was his
Holy One; that so as there was no moral corruption in him, there
should be no natural corruption in him; so the Jewish Midrash
interprets it, that
``no
worm or maggot should have power over him;''
which
is not true of David, nor of any but the Messiah. This character of
"Holy One" eminently belongs to Christ above angels and
men, yea, it is often used of the divine Being, and it agrees with
Christ in his divine nature, and is true of him as man; he is the
holy thing, the holy child Jesus; his nature is pure and spotless,
free from the taint of original sin; his life and conversation were
holy and harmless, he did no sin, nor knew any, nor could any be
found in him by men or devils; his doctrines were holy, and tended to
promote holiness of life; all his works are holy, and such is the
work of redemption, which is wrought out in consistence with and to
the glory of the holiness and righteousness of God; Christ is holy in
all his offices, and is the fountain of holiness to his people; and
he is God's Holy One, he has property in him as his Son, and as
Mediator, and even as an Holy One; for he was sanctified and sent
into the world by him, being anointed with the holy oil of his Spirit
without measure. The word may be rendered, a "merciful" or
"liberal" and "beneficent one": for Christ is all
this; he is a merciful as well as a faithful high priest, and he
generously distributes grace and glory to his people”
John
Gill 17th Century Theologian
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