DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.9552#0420
of argument to prove it, equally beyond my comprehen-
sion with the mysterious doctrine of the Trinity, which
it is brought to support.
From the circumstance of Jesus' having announced
" before Abraham was I am" (v. 58.) the Editor con-
cludes that " the Jews at once understood him to declare
himself God and took up stones to stone him : nor did
Jesus hint that they had mistaken him ;" a silence which
the Editor thinks amounts to the tacit acknowledgment
by Jesus of his deity. But from the context of verse
the 58th, it appears clearly that the indignation of the
Jews arose from the idea that Jesus declared himself not
merely the cotemporary of Abraham, but even gave out
that before Abraham, he was ; and that it was for this
they attempted to stone him. It is not the only instance
in which Jesus left the Jews to labour under a miscon-
ception of his meaning, for we find the same to have
been the case in several other instances. Thus : John ii.
19. and 21, "Jesus answered and said unto them:
destroy this temple and in three days I will raise it up.
Then said the Jews : Forty and six years was this temple
*n building and wilt thou rear it up in three days ? But
he spake of the temple of his body." John vi. 53 and 66,
viii. 26—27. " I have many things to say and to judge of
you, but he that sent me is true ; and I speak to the
world those things which I have heard of him : they
understood not that he spake to them of the Father."
The Editor mentions (page 559) that "Job also
testifies that the redeemer is God ;" and quotes Job. xix.
25—26. " For I know that my redeemer liveth, and that
he shall stand at the datter day upon the earth. And
though after my skin worms destroy this body, yet in
sion with the mysterious doctrine of the Trinity, which
it is brought to support.
From the circumstance of Jesus' having announced
" before Abraham was I am" (v. 58.) the Editor con-
cludes that " the Jews at once understood him to declare
himself God and took up stones to stone him : nor did
Jesus hint that they had mistaken him ;" a silence which
the Editor thinks amounts to the tacit acknowledgment
by Jesus of his deity. But from the context of verse
the 58th, it appears clearly that the indignation of the
Jews arose from the idea that Jesus declared himself not
merely the cotemporary of Abraham, but even gave out
that before Abraham, he was ; and that it was for this
they attempted to stone him. It is not the only instance
in which Jesus left the Jews to labour under a miscon-
ception of his meaning, for we find the same to have
been the case in several other instances. Thus : John ii.
19. and 21, "Jesus answered and said unto them:
destroy this temple and in three days I will raise it up.
Then said the Jews : Forty and six years was this temple
*n building and wilt thou rear it up in three days ? But
he spake of the temple of his body." John vi. 53 and 66,
viii. 26—27. " I have many things to say and to judge of
you, but he that sent me is true ; and I speak to the
world those things which I have heard of him : they
understood not that he spake to them of the Father."
The Editor mentions (page 559) that "Job also
testifies that the redeemer is God ;" and quotes Job. xix.
25—26. " For I know that my redeemer liveth, and that
he shall stand at the datter day upon the earth. And
though after my skin worms destroy this body, yet in