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the application of this term, in John vi.. 62, to the refurrection of Chrift. In the Septuagint, the very fame participle as well as the infinitive of this verb are used to describe Samuel's afcending from the state of the dead to reprove Saul. 1 Sam. xxviii. 13: The woman faid unto Saul, I faw gods (Hebr. Elohim, a perfon of eminence and authority; fee on Angels, Part II. ch. iii. fect. iii.) avaBaior, as ex Ins yn, afcending out of the earth. Ver. 14: She faid, an old man, αναβαινοντα εκ της γης, cometh up from the earth. Ver. 15: Samuel faid to Saul, why hast thou difquieted me, avaßnvai μɛ, to bring me up?

Jefus compares the duration of his own continuance in the fepulchre, to that of Jonah in the fish ; Matt. xii. 38 to 40; xvi. 4: and the Septuagint tranflation of part of Jonah's prayer upon this occafion is, και αναβήτω φθορα ζωής με Κύριε ὁ Otos μe. The Hebrew word rendered 90x, fignifies a pit. And in ver. 2, Jonah fays, I cried out of the belly of the grave, 18, ade, the ftate of the dead. In ver. 6, he says, I have gone down to the bottoms of the mountains, the bars of the earth are about me for ever. Now the refidence of the dead was fuppofed by the ancients, both Hebrews and others, to be in the lower parts of the earth.

Again, Rev. ix. 2. He opened the entrance S aßuros, of the deep pit, and a smoke aveßn arose out of the entrance. Now the term άβυσσος, out of which this smoke arofe, though it here denote the refidence of the enemies and deceivers of mankind;

comp. Rev. xx. 1, 2, 3; yet it is used to signify the common receptacle of the dead in Rom. x. 7, where it is applied to Jesus Christ as being in that ftate, The Latin tranflation of the Syriac, Rom. x. 7, is, "in abyffum inferiorum." ACurros alfo denotes the receptacle of the dead, Pfa. lxxi. 20.

O is generally used as an adverb, denoting the place where. But in the following texts it is used metaphorically for a state or condition; Coloff. iii. 11; Hebr. ix. 16; x. 18; James iii. 16.

Εσι, be is. So in the claufe γινωσκετε οτι εγγυς Eov, Matt. xxiv. 33; v refers not to the noun next preceding, but to "the Son of man," mentioned in ver. 30. Accordingly, in the common translation, though the text be, 17 is near, the marginal reading is "he." Newcome inferts in his text, "the Son of man." Doddridge, he, in the text, Son of man, in the margin of the tranflation, published alone.

In the chapter, alfo, which we are confidering, John vi. 50, 870s EG does not refer to the manna in the immediately preceding 49th verse, but to the bread of life in ver. 48. And in 1 John ii. 22, and 2 John vii. 80s ev does not refer to the next antecedent. So Acts ii. 22, aux refers to Jefus, in ver. 21, not to John, in ver. 22. Many fimilar inftances

occur in scripture.

Το πνεύμα το ζωοποιεν, giving life, here means everlasting life. For this Chrift, often faid in the discourfe he would give, ver. 27, 40, 44, 47, 51, 54, 58. In a fimilar connection, wn is used for eternal

life, John iii. 36; v. 24, &c. When the Apostle Paul discourses of the general refurrection of fincere Chriftians to immortal life, 1 Cor. xv. and rests the proof of this future fact upon the fact of Christ's refurrection, ver. 3, 4, 12, to 23, he calls the last Adam, namely, Chrift, ver. 45, VEUμa (WOTTOLEY, a spirit that giveth life; the very fame phrafe as Jefus applies to himself, John vi. 62, in the explanation of a discourse, in which he had afferted that he was the person who would raise up at the last day, and would give eternal life to, those who believed in and obeyed him as the Meffiah of God. Alfo, 2 Cor. iii. 17, the Apoftle fays, the Lord is that fpirit; referring to ver. 6, το δε πνεύμα ζωοποια, which is there applied to the doctrine of his gofpel, as the means he employs. to bring men to everlafting life. Chrift fays of himfelf, I am the refurrection and the life, John xi. 25; comp. v. 21, as the Father raiseth up the dead and giveth life to them, even fo ο υιος ες θελε ζωοποια. 85 See also, ver. 24, 25, 26, 28, 29; iii. 34, 36. Peter tiles him the prince of, or conductor to, life, ToV αρχηγον της ζωης, whom God hath raifed from the dead, Acts iii. 15. This quite correfponds to the first sentence in John vi. 62, 63. Another parallel paffage is Rev. i. 18, I am he, who liveth and was dead; and behold, I am living for ever and ever; and I have the keys of the unfeen world, and of death. Dodd.'s tranfl. Chrift is called, the life, coverlafting life, 1 John i. 2; our life, Coloff. iii. 4; and John i. 4, fays, in him was life. It may be noticed

alio, that aveva is ufed in the New Testament for a divinely-infpired man, for a human being, and for the human mind. See on Angels, Part I. ch. ii. fect. ii. fubd. 2, on Hebr. i. 1, 2, 14, for examples.

Pruaja fignifies doctrines, John iii. 34; v. 47; xv. 7; xvii. 8: λaλav fignifies to teach, John vii. 17, 26, 46; viii. 28, 38; Acts xi. 19, 20: λañav and didarxa are ufed fynonymoufly, Luke v. 3, 4; Acts iv. 17, 18; v. 40, 42; also ver. 20, 21: λæλay gua means to teach doctrine, John xiv. 10; Acts xi. 14; xiii. 42; v. 20.

Πνευμα εσι και ζωη εστιν. Lead to fpiritual life for ever. So John xii. 49, 50; the Father who fent me, he hath given me commandment, what I should enjoin, and what I fhould fpeak. And I know that his commandment, ev, is (leads to) everlasting life. The Apostle Paul, Rom. viii. 2, ftiles the gofpel vuos τε πνευμάτος της ζωης εν Χριστώ Ιησε, the fpiritual law of life by Chrift Jefus, or the law of fpiritual life by Chrift Jefus.

John xiv. 6, Chrift fays of himself, I am the way and the truth, and the life: i. e. I fhew the trueft way to eternal life. See on the Hebrew superlative, fect. xix.

From the above particular confideration of the words and phrafes that occur in John vi. 62, 63, it appears that the tranflation and paraphrafe which we have given of them is agreeable to their true and proper meaning.

To this we may add, that the whole fubject of the difcourfe manifefts, that Chrift here applies avaßavol to his refurrection. A general view of it will fhew this.

Jefus declares, that he is the bread of life which came from heaven, ver. 32, 33, 35, 48; and that he who eateth of this bread fhall live for ever, ver. 50, 51, 58. Yet he explains this to fignify believing in and obeying him, ver. 29, 35, 40, 47; comp. with 54, 57. The phrafes he who eateth my flesh, and drinketh my blood, hath everlasting life, ver. 51, 53, to 57; he ufes in the fame fenfe as he does that of eating him as the bread from heaven, ver. 51, 56 to 58; and the true meaning of both thefe figurative expreffions is, believing in and obeying him as the fent of God, ver. 27, 29, 36, to 40, 47.

The plain purport of this difcourfe is as follows: Jefus tells the people that he himself would give eternal life to those who believed in, and obeyed him and his doctrine, as coming from God; and that, for this purpose, he would give up his own life, and would räife them from the dead at the laft day, ver. 27, 40, 47, 50, 51, 54, 58.

Now fince it was upon his refurrection, not upon his afcenfion, that Chrift always refted the decifive proof of his divine miffion, and of his doctrine of the refurrection of mankind to a future life; a reference to the former, as being explanatory of any figurative language which he used upon these fubjects, is more fuitable than a reference to the latter. Jefus, there

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