OBSERVATIONS ON JOHN viii. 58, BEFORE ABRAHAM WAS, I AM." Gr. Eyw sq.

DOCTOR DODDRIDGE thus expounds the above

passage: "Jesus said unto them, verily, verily I say unto you, and solemnly affirm it as a most certain truth, how incredible soever it may seem, that before Abraham was born, I had a glorious existence with the Father, and I am still invariably the same, and one with him."

A license has here been taken with the evangelic record, for which there is no sufficient warrant. This abbreviate, condensed, and idiomatic form of expression is used by the New Testament writers on several occasions, and in different connexions, but never as conveying the idea of uncreated, independent, or spiritual existence. Such, however, is the turn which our translators have attempted to give it, by making it an exception to the rule they have with great propriety observed, in other cases of the same kind, of introducing the supplementary pronoun he, thus qualifying its abruptness, and rendering the sense more obvious to the English reader, but without reference to any other than a material and corporeal object; even the man, Jesus of Nazareth, who, whenever he used such a concise, emphatic, and significant manner of address, could not fail of drawing attention to himself, as the chosen and anointed of God, the Messiah, the Christ.

It might be thought sufficient for the removal of all doubts on this subject, to refer to those passages, Matt. xxiv, 5, Mark xiii, 6, Luke xxi, 8, where Jesus, cautioning his disciples against deceivers who should come in

his name, represents them as prefacing their pretensions with Eyo εu, I am; but it is remarkable that in the first of these, the ellipsis is filled up with the appropriate official title o Xpistos, the Christ; and thus we are furnished with a safe guide to the meaning of every other, where that figure is still retained, and where the subject is the same. Such undoubtedly is the clause which has given occasion to these remarks, and such are confess. edly those in verses 24 and 28 of the same chapter.

It may, however, be useful to produce, as collateral evidence, a few examples where, although the phraseology of the original is the same, its purport could not be well understood without some difference in the trans.. lation.

Thus, Matt. xiv. 27, Mark vi. 51, John vi. 20, when the disciples were terrified at seeing Jesus walking on the sea, he said to them, Eyw aut, literally, I am, but more agreeably to the English idiom, "It is I, be not afraid." The like fears were excited on his sudden appearance among them after his resurrection, and he calmed them by saying, "behold my hands and my feet, oti avtos εyou, that it is I myself," Luke xxiv. 39. Again, the subsidiary pronoun was employed when it became necessary for the speaker to point out, or distinguish himself from others present; thus, John ix. 9, the man who was born blind, and had received sight, of whom it was doubted whether it were he who sat and begged, or another like him, ascertained the fact by saying Eyo au, I am he. And, ch. xviii. 5, when Jesus demanded of the armed band who came to sieze him, whom they sought, and they answered, Jesus of Nazareth, he said unto them, Eyo eu, I am he; repeated verses 6 and 8.

These quotations are made with a view to show how improbable it is, that a phrase of such common use, and, however emphatic in articulation and bearing, so variously applied, should have been, in a single instance only, adopted to propound a doctrine, as incomprehensible as it is inconsistent with itself, and with every acknowledged principle of truth. But Doctor Doddridge proceeds—

"This appeared to them so direct a claim to the name and properties of the Eternal Jehovah, that, being ignorant of the divine nature of Christ, they thought it intolerable blasphemy, and took up stones," &c. This is certainly a mistake. The blasphemy for which they were now about to stone him, was that of affecting the character of the Messiah, in a manner more nearly approaching to a direct avowal than he had hitherto done. Abraham's name had been introduced into the debatethe Jews had been boasting of their relation to that illustrious patriarch, and making disadvantageous comparisons between him and Jesus. Disregarding their virulent abuse and stupid misconstructions, Jesus may be supposed to have said in effect, "Notwithstanding you think so highly of your interest in Abraham, as your father, that which I claim is far superior in dignity and importance. It was promised him, that in his seed all the nations of the earth should be blessed, (Gen. xii. 3, xviii 18,) and it was given him by faith to see, though afar off, and to rejoice in the prospect. (Heb. xi. 12, 13.) These blessings were determined and laid up in the divine counsels, before Abraham was born-these are the days of fulfilment, and I am he to whom this prediction refers, as the agent for their introduction." Eager to avail themselves of an opportunity, at once to avenge the af

front, and to punish the blasphemer, the instruments of death were already in their hands, but they were not permitted to execute their purpose.

It is true, we again find them preparing to inflict on him the penalty of blasphemy, for that being a man, he had, as they alleged, made himself God, (Chap. x. 33.) But our Lord repels the false accusation, by a reference to their own scriptures, wherein the appellation of gods was given to persons whose authority might, although they were wicked men, seem to bear some relation to the divine. (Ps. lxxxii. 6.) "Am I then, said he, whose works and doctrine evidently prove me to have been sanctified and sent by the Father, to be accounted a blasphemer, because I have said I am son, (or a son— here the definite article is wanting in Greek,) of God?" Hence it would appear, that in whatever exalted terms our Lord might speak of his appointment, as Son of God, or son of man, (see John v. 27, where also the definite article is not found,) none were held sufficient to convict him of blasphemy, without the direct assumption," and unqualified addition of THE CHRIST. It was to draw from him this declaration, (chap. x. 24,) that such repeated attempts were made, by keeping watch upon his words and actions, by artifice, irritation, or intimidation; and it was this, which a prudent and necessary reserve induced him, from the beginning of his ministry, to avoid.

But "the hour being come," (ch. xvii. 1,) when he was to glorify the Father, and the Father him-when he was to "witness that good confession," which he knew would expose him to insults, to tortures, and to death, he shrank not from the conflict. Standing before the Jew

ish Council, and accused by hired miscreants of having threatened to destroy the temple, he remained silentBut when adjured by the High Priest to declare whether he were THE CHRIST, the Son of God, he answered (Matt.) Ev лas, Thou hast said, (Mark,) Eyw ɛiui, I am, (Luke,) Tuɛis dejɛte oti ɛziμi, Ye say that I am; offering no extenuative plea-using no superhuman effort to elude the grasp of vindictive malice, but ready to seal with his blood the authenticity of his mission, and the integrity and fidelity with which he had fulfilled it.

Then the High Priest, as in a transport of horror and indignation, rent his garment, saying, HE HATH SPOKEN BLASPHEMY! What need have we of further witnesses, for ye have heard him yourselves-What think ye? They answered-He is guilty of Death. Philadelphia.

E.

OPINION AND FEELING.

ALL active minds have opinions. All human hearts have feelings. And there is, doubtless, a connexion between the two. They are children of the same family, nearly of an age, have grown up together, lived by the same nutriment, and shared the same protection and support. Their relations are manifold, and they exert a reciprocal influence; while both cooperate in moulding the character and directing the course of life. It is often because a man feels as he does, that he thinks as he does. His opinions come from his heart. His errors of judgment