There Are Many Scriptures That Disprove The Trinity
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Jesus is not a spirit and neither is God. Did you know that Jesus was seen by people and God was seen by Moses. YAHWEH is not a spirit he is the only deity god himself and you cant change that with words. The Holy Spirit is a spirit, you might get that from it's name. God "So loved the world that he sent his only begotten son, not to condemn the world, but to save the world through him." If Jesus is a spirit then we wont be able to see him in his thousand year reign, and his disciples wouldn't have been able to see him in a human form either. No one can be God and man either you are God, an angel, a man, or an immortal man like Jesus is, and he is the only one!!!!!!!!!!!!!!!!!!!!!!!!!
My teacher is God and the Bible so they cannot be wrong
My teacher is God and the Bible so they cannot be wrong
Re: Owned by scripture.
You use this type of verbiage all the time, and so often when I read the scripture you give as proof, I find that it doesn't state what you say. The burning bush event in Exodus 3 is such a statement.
You say that both the OT and NT are clear that malek Yahweh spoke to Moses out of the burning bush. Well if you read Exodus 3 you never find a verse that backs you up on this point. I will prove it verse by verse.
vs 2 malek Yahweh APPEARED, (not "SPOKE") to Moses. In fact all Moses saw when he looked from afar was a burning bush. The SCRIPTURE DOES NOT SAY he saw or heard malek Yahweh.
v4 Yahweh saw that Moses turned aside to see, but it was Elohim that called out from the bush and said Moses, Moses... Elohim speaks to Moses from vs 4-6.
v7 Now Yahweh speaks to Moses and says, I have surely seen the affliction of my people....
SO THE SCRIPTURE IN EXODUS 3 SAYS YAHWEH AND ELOHIM SPOKE TO MOSES, BUT NOT MALEK YAHWEH.
Now if you want to interpret that Yahweh and Elohim are malek Yahweh, then you can interpret all you want, and you would be right, but your interpretation is just that, an interpretation, and for you to lecture me that my interpretation is unscriptural somehow and yours clearly follows scripture, then reread and restudy up on the scriptures you gave as proof in Exodus 3 because it clearly does not say that malek Yahweh spoke. (oh and study up in greek and hebrew and latin and aramaic and all the other languages your need to and all the different english translations you need to if that makes you feel good about your interpretaion.)
Why is it so important for to you that malek Yahweh is Yawheh and Elohim. It seems like you would fist fight me over this issue. It's tuff enough keeping Elohim and Yahweh straight, so why throw a messenger of Yahweh into the debate with such passion?
Are there other messengers of Yahweh who are not Yahweh?
I agree with you that Yahweh can be a messenger at times, but who would Yahweh be a messenger for? Maybe Elohim(God)
You use this type of verbiage all the time, and so often when I read the scripture you give as proof, I find that it doesn't state what you say. The burning bush event in Exodus 3 is such a statement.
You say that both the OT and NT are clear that malek Yahweh spoke to Moses out of the burning bush. Well if you read Exodus 3 you never find a verse that backs you up on this point. I will prove it verse by verse.
vs 2 malek Yahweh APPEARED, (not "SPOKE") to Moses. In fact all Moses saw when he looked from afar was a burning bush. The SCRIPTURE DOES NOT SAY he saw or heard malek Yahweh.
v4 Yahweh saw that Moses turned aside to see, but it was Elohim that called out from the bush and said Moses, Moses... Elohim speaks to Moses from vs 4-6.
v7 Now Yahweh speaks to Moses and says, I have surely seen the affliction of my people....
SO THE SCRIPTURE IN EXODUS 3 SAYS YAHWEH AND ELOHIM SPOKE TO MOSES, BUT NOT MALEK YAHWEH.
Now if you want to interpret that Yahweh and Elohim are malek Yahweh, then you can interpret all you want, and you would be right, but your interpretation is just that, an interpretation, and for you to lecture me that my interpretation is unscriptural somehow and yours clearly follows scripture, then reread and restudy up on the scriptures you gave as proof in Exodus 3 because it clearly does not say that malek Yahweh spoke. (oh and study up in greek and hebrew and latin and aramaic and all the other languages your need to and all the different english translations you need to if that makes you feel good about your interpretaion.)
Why is it so important for to you that malek Yahweh is Yawheh and Elohim. It seems like you would fist fight me over this issue. It's tuff enough keeping Elohim and Yahweh straight, so why throw a messenger of Yahweh into the debate with such passion?
Are there other messengers of Yahweh who are not Yahweh?
I agree with you that Yahweh can be a messenger at times, but who would Yahweh be a messenger for? Maybe Elohim(God)
A True Churchheisholygods.html
Ephesians 4:1-6 tells us there is one father, one lord, and one Spirit, one baptism, one hope, one faith
If a person claims to be Christian, and they do not agree with the list here, Majors, conviction - minors tolerance - all things love
Pray for the person who doubts the trinity and who does not believe for the one who does not believe is not saved, and does not have the Holy Spirit - for the one who struggles - patience, gentleness and correction
If a person claims to be Christian, and they do not agree with the list here, Majors, conviction - minors tolerance - all things love
Pray for the person who doubts the trinity and who does not believe for the one who does not believe is not saved, and does not have the Holy Spirit - for the one who struggles - patience, gentleness and correction
><> t <><
I can't count the times that non-trinitarians have had difficulty explaining their beliefs either. Why is that? Most people are too lazy these days to actually study to be prepared to give an answer to those who ask why we believe what they believe. Now when you find those Trinitarians who DO KNOW THEIR HOLY TRINITY THEOLOGY AND THE VERSES THAT BIBLICALLY SUPPORT OUR BELIEFS, you will find it is explained thoroughly, and supported Biblically with several verses per point, NOT JUST ONE VERSE. AND WE WILL BE IN ALMOST TOTAL AGREEMENT, because we have the mind of Christ in us. So, don't ask the baby Christians or the spiritually immature to explain it to you, ask us who are spiritually Mature, and you will find very little difference in what we tell you.
NOW, you have one MAJOR error in your thinking. You keep thinking that the Doctrine of the Holy Trinity should be intellectually understandable, if it is true. WRONG! Spiritual Truths were NEVER meant to be intellectually understood. If you do not have the Holy Spirit in you, bringing your human spirit to eternal life, you will find it nearly impossible to understand, because you must be born again (having the Holy Spirit bring your human spirit to eternal life), before you can even begin to understand spiritual truths. When your human spirit is eternally alive, you have a functioning spiritual mind as well as a fleshly mind. Things like the Doctrine of the Holy Trinity can ONLY be understood with the spiritual mind as the HOLY SPIRIT enables you to understand. Prior to that born again experience, you only think with the fleshly mind, and therefore the spiritual truths will sound like nothing but foolishness to you.
1 Corinthians 2:12-16 (NIV)
[SUP]12 [/SUP] We have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us.
[SUP]13 [/SUP] This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, expressing spiritual truths in spiritual words.
[SUP]14 [/SUP] The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.
[SUP]15 [/SUP] The spiritual man makes judgments about all things, but he himself is not subject to any man's judgment:
[SUP]16 [/SUP] "For who has known the mind of the Lord that he may instruct him?" But we have the mind of Christ.
John 14:26 (HCSB)
[SUP]26 [/SUP] But the Counselor, the Holy Spirit—the Father will send Him in My name—will teach you all things and remind you of everything I have told you.
John 3:5-7 (HCSB)
[SUP]5 [/SUP] Jesus answered, “I assure you: Unless someone is born of water and the Spirit, he cannot enter the kingdom of God.
[SUP]6 [/SUP] Whatever is born of the flesh is flesh, and whatever is born of the Spirit is spirit.
[SUP]7 [/SUP] Do not be amazed that I told you that you must be born again.
Zechariah 12:1 (HCSB)
[SUP]1 [/SUP] An Oracle The word of the LORD concerning Israel. A declaration of the LORD, who stretched out the heavens, laid the foundation of the earth, and formed the spirit of man within him.
I can't count the times that non-trinitarians have had difficulty explaining their beliefs either. Why is that? Most people are too lazy these days to actually study to be prepared to give an answer to those who ask why we believe what they believe. Now when you find those Trinitarians who DO KNOW THEIR HOLY TRINITY THEOLOGY AND THE VERSES THAT BIBLICALLY SUPPORT OUR BELIEFS, you will find it is explained thoroughly, and supported Biblically with several verses per point, NOT JUST ONE VERSE. AND WE WILL BE IN ALMOST TOTAL AGREEMENT, because we have the mind of Christ in us. So, don't ask the baby Christians or the spiritually immature to explain it to you, ask us who are spiritually Mature, and you will find very little difference in what we tell you.
NOW, you have one MAJOR error in your thinking. You keep thinking that the Doctrine of the Holy Trinity should be intellectually understandable, if it is true. WRONG! Spiritual Truths were NEVER meant to be intellectually understood. If you do not have the Holy Spirit in you, bringing your human spirit to eternal life, you will find it nearly impossible to understand, because you must be born again (having the Holy Spirit bring your human spirit to eternal life), before you can even begin to understand spiritual truths. When your human spirit is eternally alive, you have a functioning spiritual mind as well as a fleshly mind. Things like the Doctrine of the Holy Trinity can ONLY be understood with the spiritual mind as the HOLY SPIRIT enables you to understand. Prior to that born again experience, you only think with the fleshly mind, and therefore the spiritual truths will sound like nothing but foolishness to you.
1 Corinthians 2:12-16 (NIV)
[SUP]12 [/SUP] We have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us.
[SUP]13 [/SUP] This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, expressing spiritual truths in spiritual words.
[SUP]14 [/SUP] The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.
[SUP]15 [/SUP] The spiritual man makes judgments about all things, but he himself is not subject to any man's judgment:
[SUP]16 [/SUP] "For who has known the mind of the Lord that he may instruct him?" But we have the mind of Christ.
John 14:26 (HCSB)
[SUP]26 [/SUP] But the Counselor, the Holy Spirit—the Father will send Him in My name—will teach you all things and remind you of everything I have told you.
John 3:5-7 (HCSB)
[SUP]5 [/SUP] Jesus answered, “I assure you: Unless someone is born of water and the Spirit, he cannot enter the kingdom of God.
[SUP]6 [/SUP] Whatever is born of the flesh is flesh, and whatever is born of the Spirit is spirit.
[SUP]7 [/SUP] Do not be amazed that I told you that you must be born again.
Zechariah 12:1 (HCSB)
[SUP]1 [/SUP] An Oracle The word of the LORD concerning Israel. A declaration of the LORD, who stretched out the heavens, laid the foundation of the earth, and formed the spirit of man within him.
Not impressed...
Consider these passages from Exodus…
And Elohim spoke to Moses and said to him, I am Yahweh. And I appeared to Abraham, to Isaac and to Jacob as El Shaddai (God Almighty), and by My name, Yahweh, I have not been known to them. (Exo 6.2 – 3)
Here, we have the astounding revelation by the Triune God that the patriarchs did not know Him by His name, Yahweh.
If they did not know Him by His name, Yahweh, then what did they know Him by?
They knew Him by El Shaddai (God Almighty), The Son (Gen 17.1, 28.3, 35.11, 43.14, 48.3, 49.25).
Malek Yahweh, El Shaddai, also the Son, revealed to Moses that He was ‘I AM’ and Yahweh (Exo 3.14 – 15, 6.3).
The Triune God has always held one name. Even the NT confirms that the Father, Son & Spirit share the same singular name (Mat 28.19).
Consider these passages from Exodus…
And Elohim spoke to Moses and said to him, I am Yahweh. And I appeared to Abraham, to Isaac and to Jacob as El Shaddai (God Almighty), and by My name, Yahweh, I have not been known to them. (Exo 6.2 – 3)
Here, we have the astounding revelation by the Triune God that the patriarchs did not know Him by His name, Yahweh.
If they did not know Him by His name, Yahweh, then what did they know Him by?
They knew Him by El Shaddai (God Almighty), The Son (Gen 17.1, 28.3, 35.11, 43.14, 48.3, 49.25).
Malek Yahweh, El Shaddai, also the Son, revealed to Moses that He was ‘I AM’ and Yahweh (Exo 3.14 – 15, 6.3).
The Triune God has always held one name. Even the NT confirms that the Father, Son & Spirit share the same singular name (Mat 28.19).
Learn to read...
The very first thing Moses sees is Malek Yahweh...
And Malek Yahweh appeared to him in a flame of fire from the middle of a thorn bush. And he looked, and behold, the thorn bush was burning with fire, and the thorn bush was not burned up! Exo 3.2
Further evidence that Malek Yahweh is Yahweh and Elohim.
The terms are used interchangeably....anyone can see this.
No.
Again...the terms are used interchangeably.
For people like you, its a good thing that Stephen came along, as recorded in Acts, and cleared it all up for you as to the Malek (i.e. BOTH Lord & God) that SPOKE to Moses.
After all, you think that Lord & God referred to two different things....when, in fact, they BOTH refer to Malek Yahweh, The Second Person of The Trinity.
You are stuck...
This is what scripture teaches.
Learn it...
The very first thing Moses sees is Malek Yahweh...
And Malek Yahweh appeared to him in a flame of fire from the middle of a thorn bush. And he looked, and behold, the thorn bush was burning with fire, and the thorn bush was not burned up! Exo 3.2
Further evidence that Malek Yahweh is Yahweh and Elohim.
The terms are used interchangeably....anyone can see this.
No.
Again...the terms are used interchangeably.
For people like you, its a good thing that Stephen came along, as recorded in Acts, and cleared it all up for you as to the Malek (i.e. BOTH Lord & God) that SPOKE to Moses.
After all, you think that Lord & God referred to two different things....when, in fact, they BOTH refer to Malek Yahweh, The Second Person of The Trinity.
You are stuck...
This is what scripture teaches.
Learn it...
Would you like to GUESS AGAIN?
John 4:24 (HCSB)
[SUP]24 [/SUP] God is spirit, and those who worship Him must worship in spirit and truth.”
John 4:24 (KJV)
[SUP]24 [/SUP] God is a Spirit: and they that worship him must worship him in spirit and in truth.
John 4:24 (ESV)
[SUP]24 [/SUP] God is spirit, and those who worship him must worship in spirit and truth.”
John 4:24 (GW)
[SUP]24 [/SUP] God is a spirit. Those who worship him must worship in spirit and truth.”
John 4:24 (YLT)
[SUP]24 [/SUP] God is a Spirit, and those worshipping Him, in spirit and truth it doth behove to worship.'
><>t<><
2 Corinthians 5:19 (ASV)
[SUP]19 [/SUP] to wit, that God was in Christ reconciling the world unto Himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation.
John 10:38 (NIV)
[SUP]38 [/SUP] But if I do it, even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father."
John 17:5 (HCSB)
[SUP]5 [/SUP] Now, Father, glorify Me in Your presence with that glory I had with Youbefore the world existed.
><>t<><
Did you know that you are a triune being, created in the image of GOD?
1 Thessalonians 5:23 (ESV)
[SUP]23 [/SUP] Now may the God of peace Himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ.
Zechariah 12:1 (HCSB)
[SUP]1 [/SUP]An Oracle The word of the LORD concerning Israel. A declaration of the LORD, who stretched out the heavens, laid the foundation of the earth, and formed the spirit of man within him.
YOU SAID: "No one can be God and man . . ."
Matthew 19:26 (ASV)
[SUP]26 [/SUP] And Jesus looking upon them said to them, With men this is impossible; but with God all things are possible.
I REPEAT:
The Father is the SPIRIT called YAHWEH.
The Son is the SPIRIT called YAHWEH.
The Holy Spirit is the SPIRIT called YAHWEH.
Isaiah 43:10-11 (HCSB)
[SUP]10 [/SUP] “You are My witnesses”— ⌊this is⌋ the LORD’s declaration— “and My servant whom I have chosen, so that you may know and believe Me and understand that I am He. No god was formed before Me, and there will be none after Me.
[SUP]11[/SUP] I, I am Yahweh, and there is no other Savior but Me.
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Tuesday night I will be packing up my Computer and the Moving Van comes Wednesday and between now and then, I will be extremely busy. We are moving from California to Nevada, because we cannot afford to live in California anymore. You younger guys and gals, learn a lesson from my experience, do not plan on your retirement pension always being sufficient. It was in California when I retired in 2005, but prices kept going up, but not my pension. So we had to find a cheaper place to live. GOD provided, and all the doors opened up to move to a small town in Nevada. It will be a week or more before I get the internet service hooked up at the new address.
But like our ex-Governor once said: "I'LL BE BACK!"
But like our ex-Governor once said: "I'LL BE BACK!"
T
Jesus is a seperate entity from the Father...How can he be the Father?
The Holy Spirit cannot exist apart from the Father/God.
50 Reasons are listed below:
1. Because Jesus Christ is represented by the sacred writers to be as distinct a being from God the Father as one man is distinct from another. “It is written in your law, that the testimony of two men is true. I am one who bear witness of myself, and the Father that sent me beareth witness of me” (John 8:17 and 18).
2. Because he never said that he, himself was God, but, on the contrary, spoke of the Father, who sent him, as God, and as the only God. “This is life eternal, that they might know Thee, the only true God, and Jesus Christ whom thou hast sent” (John 17:3). This language our Saviour used in solemn prayer to “his Father and our Father.”
3. Because he is declared, in unnumbered instances, to be the Son of God. “And lo, a voice from heaven, saying, this is my beloved Son, in whom I am well pleased” (Matt. 3:17). Can a son be coeval (the same age) and the same with his father?
4. Because he is styled the Christ, or the anointed of God. “God anointed Jesus of Nazareth with the Holy Ghost and with power” (Acts 10:38). Is he who anoints the same with him who is anointed?
5. Because he is represented as a Priest. “Consider the ….High-Priest of our profession, Christ Jesus” (Heb. 3:1). The office of a priest is to minister to God. Christ, then, as a priest, cannot be God.
6. Because Christ is Mediator between the “One God,” and “men.” “For there is one God, and one Mediator between God and men, the man Christ Jesus” (1 Tim. 2:5).
7. Because, as the Saviour of men, he was sent by the Father. “And we have seen and do testify that the Father sent the Son to be the Saviour of the world” (1 John 4:14).
8. Because he is an Apostle appointed by God. “Consider the Apostle,...Christ Jesus, who was faithful to him that appointed him” (Heb. 3:1 and 2).
9. Because Christ is represented as our intercessor with God. “It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom. 8:34).
10. Because the head of Christ is God. “I would have you know, that the head of every man is Christ; and the head of every woman is the man; and the head of Christ is God” (1 Cor. 11:3).
11. Because, in the same sense in which we are said to belong to Christ, Christ is said to belong to God. “And ye are Christ’s; and Christ is God’s” (1 Cor. 3:23).
12. Because Christ says, “My father is greater than all” (John 10:29). Is not the father, then greater than the son?
13. Because he affirms, in another connection, and without the least qualification, “My Father is greater than I” (John 14:28).
14. Because he virtually denies that he is God, when he exclaims, “Why callest thou me Good? There is none good but one, that is God” (Matt. 19:17).
15. Because our Saviour, after having said, " I and my Father are one,” gives his disciples distinctly to understand that he did not mean one substance, equal in power and glory, but one only in affection and design, as clearly appears from the prayer he offers to his Father in their behalf, --“that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us” (John 17:21).
16. Because the Father is called the God of Christ as he is the God of Christians. Jesus saith unto her, “....Go to my brethren, and say unto them, I ascend unto my Father and your Father; and to my God and your God” (John 20:17).
17. Because an Apostle says of God, in distinction from the “Lord Jesus Christ,” that He is the “only Potentate,” and that He “only hath immortality” (1 Tim. 6:15 and 16).
18. Because it is the express declaration of the same Apostle, that the Father is the one God, and there is none other. “Though there be that are called Gods, whether in heaven or in earth, (as there be gods many, and lords many,) yet to us there is but one God, the Father, of whom are all things” ( I Cor 8:5 and 6)).
19. Because the power which Christ possessed was, as him affirmed, given to him. “All power is given unto me” (Matt. 28:18).
20. Because he positively denies himself to be the author of his miraculous works, but refers them to the Father, or the holy spirit of God. “The Father that dwelleth in me, he doeth the works” (John 14:10). “If I cast out devils by the spirit of God” (Matt. 12:28).
21. Because he distinctly states, that these works bear witness, not to his own power, but that the Father had sent him (John 5:36).
22. Because he expressly affirms that the works were done, not in his own name, but in his Father’s name (John 10:25).
23. Because he asserts, that “him hath God the Father sealed,” i.e. to God the Father he was indebted for his credentials (John 6:27).
24. Because he declares that he is not the author of his own doctrine. “My doctrine is not mine, but his that sent me” (John 7:16 and 17).
25. Because he represents himself as having been instructed by the Father. “As my Father hath taught me, I speak these things” (John 8:28).
26. Because he refers invariable to the Father as the origin of the authority by which he spoke and acted. “The Father hath given to the Son authority” (John 5:26 and 27).
27. Because he acknowledges his dependence on his heavenly Father for example and direction in all his doings. “The Son can do nothing of himself, but what he seeth the Father do” (John 5:19). “The Father loveth the Son, and showth him all things that himself doeth” (John 5:20).
28. Because he says, “I seek not mine own glory; but I honor my Father” (John 8:49 and 50).
29. Because he declares, “If I honor myself, my honor is nothing: it is my Father that honoreth me” (John 8:54).
30. Because an Apostle declares, that in Christ dwelt all fullness, because it so pleased the Father (Col 1:19).
31. Because Christ is uniformly represented in the Scriptures, not as the primary, but the intermediate cause of all things relating to our salvation. “One God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him” (1 Cor 8:6).
32. Because he declares, “I am not come of myself” into the world, “for I proceeded forth and came from God” (John 8:42; 7:28). Jesus knowing… that he “came from God, and went to God” (John 13:3).
33. Because he affirms that he had not the disposal of the highest places in his own kingdom. “To sit on my right and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father” (Matt. 20:23).
34. Because our Saviour, referring his disciples to a future time, when they would understand more accurately concerning him, expressly declares that then they would know him to be entirely dependent upon the Father. “When ye have lifted up the Son of man (i.e. crucified him), then shall ye know that I am he (i.e. the Messiah), and that I do nothing of myself, but as my Father hath taught me, I speak these things" (John 8:28).
35. Because our Saviour always professed to have no will of his own, but to be ever entirely guided and governed by the will of his heavenly Father. “For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38).
36. Because he expressly denies that he is possessed of Divine attribute of independent existence. “As the living Father hath sent me, and I live by the Father” (John 6:57).
37. Because he expressly disclaims the possession of the Divine attribute of underived existence. “As the Father hath life in himself, so hath he given to the Son to have life in himself” (John 5:26).
38. Because he positively denies that he is possessed of the Divine attribute of omnipotence. “I can of mine own self do nothing” (John 5:30).
39. Because he expressly disclaims the possession of the Divine attribute of omniscience. “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but my Father only” (Matt. 24:36; Mark 13:32).
40. Because Christ is said in the Scriptures to have been “tempted of the devil” (Matt. 4:1). But “God can not be tempted with evil” (James 1:13).
41. Because it is related of our Saviour, that “he continued all night in prayer to God” (Luke 6:12). Why should Christ thus pray, if he himself were God?
42. Because, in presence of a numerous company before the resurrection, he gave thanks to the Father for having heard him. “Father, I thank thee that thou has heard me, and I knew that thou hearest me always” (John 11:41 and 42).
43. Because Jesus besought his Father to glorify him. “And now, O Father, glorify thou me with thyself with the glory which I had with thee before the world was." (John 17:5) . The one who prayed to God to glorify him, cannot be God.
44. Because he implored that, if it were possible, the bitter cup might pass from him, adding, “Nevertheless, not as I will, but as thou wilt” (Matt. 26:39).
45. Because he said, “My God, my God, why hast Thous forsaken me?” (Matt. 27:46). Can he who uttered this be the Supreme God?
46. Because he never paid his adoration to himself, the Son, nor to the Holy Ghost, as he should have done, had the Son and the Holy Ghost been God; but always to the Father.
47. Because he never instructed his disciples to worship himself or the Holy Ghost, but the Father, and the Father only. “When ye pray, say Our Father which art in heaven” (Luke 11:2). “In that day, ye shall ask me nothing. Whatsoever ye ask of the Father in my name” (John 16:23). “The hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him” (John 4:23).
48. Because it was not the practice of the Apostles to pay religious homage to Christ, but to God the Father through Christ. “I thank God through Jesus Christ” (Rom. 7:25). “To God only wise, be glory through Christ” (Rom 16:27). “I bow my knees unto the Father of our Lord Jesus Christ” (Eph. 3:14).
49. Because St. Peter, immediately after being filled with the Holy Spirit (holy spirit) on the Day of Pentecost thus addressed the Jews: “Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs which God did by him, in the midst of you, as ye yourselves also know him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain; whom God hath raised up” (Acts 2:22-24).
50. Because St. Paul expressly states that, “all things are of God, who hath reconciled us to himself by Jesus Christ” (2 Cor. 5:18).
The Holy Spirit cannot exist apart from the Father/God.
50 Reasons are listed below:
1. Because Jesus Christ is represented by the sacred writers to be as distinct a being from God the Father as one man is distinct from another. “It is written in your law, that the testimony of two men is true. I am one who bear witness of myself, and the Father that sent me beareth witness of me” (John 8:17 and 18).
2. Because he never said that he, himself was God, but, on the contrary, spoke of the Father, who sent him, as God, and as the only God. “This is life eternal, that they might know Thee, the only true God, and Jesus Christ whom thou hast sent” (John 17:3). This language our Saviour used in solemn prayer to “his Father and our Father.”
3. Because he is declared, in unnumbered instances, to be the Son of God. “And lo, a voice from heaven, saying, this is my beloved Son, in whom I am well pleased” (Matt. 3:17). Can a son be coeval (the same age) and the same with his father?
4. Because he is styled the Christ, or the anointed of God. “God anointed Jesus of Nazareth with the Holy Ghost and with power” (Acts 10:38). Is he who anoints the same with him who is anointed?
5. Because he is represented as a Priest. “Consider the ….High-Priest of our profession, Christ Jesus” (Heb. 3:1). The office of a priest is to minister to God. Christ, then, as a priest, cannot be God.
6. Because Christ is Mediator between the “One God,” and “men.” “For there is one God, and one Mediator between God and men, the man Christ Jesus” (1 Tim. 2:5).
7. Because, as the Saviour of men, he was sent by the Father. “And we have seen and do testify that the Father sent the Son to be the Saviour of the world” (1 John 4:14).
8. Because he is an Apostle appointed by God. “Consider the Apostle,...Christ Jesus, who was faithful to him that appointed him” (Heb. 3:1 and 2).
9. Because Christ is represented as our intercessor with God. “It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom. 8:34).
10. Because the head of Christ is God. “I would have you know, that the head of every man is Christ; and the head of every woman is the man; and the head of Christ is God” (1 Cor. 11:3).
11. Because, in the same sense in which we are said to belong to Christ, Christ is said to belong to God. “And ye are Christ’s; and Christ is God’s” (1 Cor. 3:23).
12. Because Christ says, “My father is greater than all” (John 10:29). Is not the father, then greater than the son?
13. Because he affirms, in another connection, and without the least qualification, “My Father is greater than I” (John 14:28).
14. Because he virtually denies that he is God, when he exclaims, “Why callest thou me Good? There is none good but one, that is God” (Matt. 19:17).
15. Because our Saviour, after having said, " I and my Father are one,” gives his disciples distinctly to understand that he did not mean one substance, equal in power and glory, but one only in affection and design, as clearly appears from the prayer he offers to his Father in their behalf, --“that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us” (John 17:21).
16. Because the Father is called the God of Christ as he is the God of Christians. Jesus saith unto her, “....Go to my brethren, and say unto them, I ascend unto my Father and your Father; and to my God and your God” (John 20:17).
17. Because an Apostle says of God, in distinction from the “Lord Jesus Christ,” that He is the “only Potentate,” and that He “only hath immortality” (1 Tim. 6:15 and 16).
18. Because it is the express declaration of the same Apostle, that the Father is the one God, and there is none other. “Though there be that are called Gods, whether in heaven or in earth, (as there be gods many, and lords many,) yet to us there is but one God, the Father, of whom are all things” ( I Cor 8:5 and 6)).
19. Because the power which Christ possessed was, as him affirmed, given to him. “All power is given unto me” (Matt. 28:18).
20. Because he positively denies himself to be the author of his miraculous works, but refers them to the Father, or the holy spirit of God. “The Father that dwelleth in me, he doeth the works” (John 14:10). “If I cast out devils by the spirit of God” (Matt. 12:28).
21. Because he distinctly states, that these works bear witness, not to his own power, but that the Father had sent him (John 5:36).
22. Because he expressly affirms that the works were done, not in his own name, but in his Father’s name (John 10:25).
23. Because he asserts, that “him hath God the Father sealed,” i.e. to God the Father he was indebted for his credentials (John 6:27).
24. Because he declares that he is not the author of his own doctrine. “My doctrine is not mine, but his that sent me” (John 7:16 and 17).
25. Because he represents himself as having been instructed by the Father. “As my Father hath taught me, I speak these things” (John 8:28).
26. Because he refers invariable to the Father as the origin of the authority by which he spoke and acted. “The Father hath given to the Son authority” (John 5:26 and 27).
27. Because he acknowledges his dependence on his heavenly Father for example and direction in all his doings. “The Son can do nothing of himself, but what he seeth the Father do” (John 5:19). “The Father loveth the Son, and showth him all things that himself doeth” (John 5:20).
28. Because he says, “I seek not mine own glory; but I honor my Father” (John 8:49 and 50).
29. Because he declares, “If I honor myself, my honor is nothing: it is my Father that honoreth me” (John 8:54).
30. Because an Apostle declares, that in Christ dwelt all fullness, because it so pleased the Father (Col 1:19).
31. Because Christ is uniformly represented in the Scriptures, not as the primary, but the intermediate cause of all things relating to our salvation. “One God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him” (1 Cor 8:6).
32. Because he declares, “I am not come of myself” into the world, “for I proceeded forth and came from God” (John 8:42; 7:28). Jesus knowing… that he “came from God, and went to God” (John 13:3).
33. Because he affirms that he had not the disposal of the highest places in his own kingdom. “To sit on my right and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father” (Matt. 20:23).
34. Because our Saviour, referring his disciples to a future time, when they would understand more accurately concerning him, expressly declares that then they would know him to be entirely dependent upon the Father. “When ye have lifted up the Son of man (i.e. crucified him), then shall ye know that I am he (i.e. the Messiah), and that I do nothing of myself, but as my Father hath taught me, I speak these things" (John 8:28).
35. Because our Saviour always professed to have no will of his own, but to be ever entirely guided and governed by the will of his heavenly Father. “For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38).
36. Because he expressly denies that he is possessed of Divine attribute of independent existence. “As the living Father hath sent me, and I live by the Father” (John 6:57).
37. Because he expressly disclaims the possession of the Divine attribute of underived existence. “As the Father hath life in himself, so hath he given to the Son to have life in himself” (John 5:26).
38. Because he positively denies that he is possessed of the Divine attribute of omnipotence. “I can of mine own self do nothing” (John 5:30).
39. Because he expressly disclaims the possession of the Divine attribute of omniscience. “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but my Father only” (Matt. 24:36; Mark 13:32).
40. Because Christ is said in the Scriptures to have been “tempted of the devil” (Matt. 4:1). But “God can not be tempted with evil” (James 1:13).
41. Because it is related of our Saviour, that “he continued all night in prayer to God” (Luke 6:12). Why should Christ thus pray, if he himself were God?
42. Because, in presence of a numerous company before the resurrection, he gave thanks to the Father for having heard him. “Father, I thank thee that thou has heard me, and I knew that thou hearest me always” (John 11:41 and 42).
43. Because Jesus besought his Father to glorify him. “And now, O Father, glorify thou me with thyself with the glory which I had with thee before the world was." (John 17:5) . The one who prayed to God to glorify him, cannot be God.
44. Because he implored that, if it were possible, the bitter cup might pass from him, adding, “Nevertheless, not as I will, but as thou wilt” (Matt. 26:39).
45. Because he said, “My God, my God, why hast Thous forsaken me?” (Matt. 27:46). Can he who uttered this be the Supreme God?
46. Because he never paid his adoration to himself, the Son, nor to the Holy Ghost, as he should have done, had the Son and the Holy Ghost been God; but always to the Father.
47. Because he never instructed his disciples to worship himself or the Holy Ghost, but the Father, and the Father only. “When ye pray, say Our Father which art in heaven” (Luke 11:2). “In that day, ye shall ask me nothing. Whatsoever ye ask of the Father in my name” (John 16:23). “The hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him” (John 4:23).
48. Because it was not the practice of the Apostles to pay religious homage to Christ, but to God the Father through Christ. “I thank God through Jesus Christ” (Rom. 7:25). “To God only wise, be glory through Christ” (Rom 16:27). “I bow my knees unto the Father of our Lord Jesus Christ” (Eph. 3:14).
49. Because St. Peter, immediately after being filled with the Holy Spirit (holy spirit) on the Day of Pentecost thus addressed the Jews: “Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs which God did by him, in the midst of you, as ye yourselves also know him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain; whom God hath raised up” (Acts 2:22-24).
50. Because St. Paul expressly states that, “all things are of God, who hath reconciled us to himself by Jesus Christ” (2 Cor. 5:18).
T
Here are 50 more reasons that Jesus is who He said he was, God's Son. (Not God himself)
He was God's Word in flesh. (Representative)
51. Because the same Apostle gives “thanks to God, who giveth us the victory through our Lord Jesus Christ” (1 Cor. 15:57).
52. Because it is said that it is “to the glory of God the Father,” that “every tongue should confess that Jesus Christ is the Lord” (Phil. 2:11).
53. Because the Scriptures affirm that “Christ glorified not himself to be made a high priest, but He (glorified him) who said unto him, Thou art my Son, this day I have begotten thee” (Heb. 5:5).
54. Because it is expressly asserted that God gave to Christ the Revelation which was made to the author of the Apocalypse (Rev. 1:1).
55. Because an Apostle speaks of Christ, only as the image of God. “Who is the image of the invisible God” (Col 1:15; 2 Cor. 4:4). It would be absurd to call anyone his own image.
56. Because Christ is stated to be “the first-born of every creature” ( Col 1:15).
57. Because he is said to be “the beginning of the creation of God” (Rev 3:14).
58. Because the Scriptures affirm, in so many words, that “Jesus was made a little lower than the angels” (Heb. 2:9). Can God become lower than his creatures?
59. Because Peter declares that “Christ received from God the Father honor and glory, when there came such a voice to him from the excellent glory, this is my beloved son” (2 Peter 1:17).
60. Because it is represented as necessary that the Saviour of mankind should “be made like unto his brethren” (Heb. 2:17).
61. Because, in the Epistle to the Hebrews, Christ is compared with Moses in a manner that would be impious if he were the Supreme God. “For this man (Christ) was counted worthy of more glory than Moses, inasmuch” (Heb. 3:3).
62. Because he is represented as being the servant, the chosen, the beloved of God, and the recipient of God’s spirit. “Behold, my servant, whom I have chosen, in whom my soul is well pleased; I will put my spirit upon him” (Matt. 12:18).
63. Because he himself expressly declares that it was in consequence of his doing what pleased the Father, that the Father was with him and did not leave him alone. “He that sent me is with me; the Father hath not left me alone, for I do always those things that please him” (John 8:29).
64. Because he is said to have “increased in wisdom, and in favor with God and man” (Luke 2:52).
65. Because he speaks of himself as one who had received commands from the Father. “The Father, who sent me, he gave me a commandment” (John 12:49).
66. Because he is represented as obeying the Father, and as having been “obedient unto death” (Phil 2:8) “Even as the Father said unto me, so I speak” (John 12:50). “I have kept my Father’s commandments” (John 15:10).
67. Because Christ “Learned obedience by the things he suffered,” and through sufferings was made perfect by God (Heb. 5:8).
68. Because he is spoken of in the Scriptures as the first born among many brethren (Rom. 8:29). Has God brethren?
69. Because Christ calls everyone who obeys God his brother. “Whosoever shall do the will of my Father in heaven, the same is my brother” (Matt. 12:50).
70. Because he offers to the faithful the like distinction and honor that himself has with the Father. “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am sit down with my Father in his throne” (Rev. 3:21).
71. Because God, in the later ages, hath spoken by his Son, and appointed him heir of all things (Heb. 1:2) 72. Because Christ is styled the first-begotten of the dead. (Rev. 1:5).
73. Because it is declared that God raised him from the dead. “This Jesus hath God raised up, whereof we are all witnesses” (Acts 2:32; Rom. 10:9 and 10).
74. Because God poured out upon the Apostles the Holy Spirit, through Jesus Christ (Titus 3:6).
75. Because the reason assigned for the Holy Spirit not having been received earlier, is that Jesus was not then glorified. “The Holy Ghost (Holy Spirit) was not yet given because that Jesus was not yet glorified” (John 7:39).
76. Because it is affirmed that Christ was exalted by God to be a Prince and a Saviour (Acts 5:31).
77. Because God made that same Jesus, who was crucified, both Lord and Christ (Acts 2:36).
78. Because God gave him a name which is above every name (Phil. 2:9).
79. Because Christ was ordained of God to be the judge of the quick and the dead (Acts 10:42).
80. Because God will judge the secrets of men by Jesus Christ (Rom. 2:16).
81. Because all judgment is committed to Christ by the Father (John 5:22).
82. Because our Saviour grounds the importance of his judgment solely upon the circumstances, that it is not exclusively his own judgment which he pronounces, but that of the Father who sent him. “If I judge, my judgment is true; for I am not alone, but I and the Father that sent me” (John 8:16).
83. Because it is said, that, when he was received up into heaven, he “sat on the right hand of God” (Mark 16:19).
84. Because St. Paul affirms, that Christ, even since his ascension, “liveth unto God,” and “liveth by the power of God” (Rom. 6:10; 2 Cor. 12:4).
85. Because it is affirmed of Christ, that “when all things shall be subdued under him then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (1 Cor. 15:28).
86. Because the Apostle John asserts that “no man hath seen God at any time”; which is not true, if Christ were God (John 1:18).
87. Because, in the prophecies of the Old Testament that relate to Christ, he is spoken of as a being distinct from and inferior to God (Deut. 18:15; John 1:45).
88. Because the Jews never expected that any other than a being distinct from and inferior to God was to be their Messiah, and yet there is no evidence that our Saviour ever so much as hinted to them that this expectation was erroneous.
89. Because it does not appear from the Scriptures, that the Jews, except in two instances (See #90), ever opposed our Saviour on the ground that he pretended to be God or equal with God; whereas, had it been his custom to assume such identity or equality, in his conversation with a people so strongly attached to the doctrine of the divine unity, he would have found himself involved in a perpetual controversy with them on this point, some traces of which must have appeared in the New Testament.
90. Because in these two instances, when charged, in the one case, with making himself God, and in the other, with making himself equal with God, he positively denies the charges. In reply to the charge of assuming to be equal with God, he says immediately, “The Son can do nothing of himself, but what he seeth the Father do”; and directly after, “I can of mine own self do nothing” (John 5:19 and 30). In answer to the charge of making himself God, he appeals to the Jews in substance thus: Your own Scriptures call Moses a god, and your magistrates gods; I am surely not inferior to them, yet I did not call myself God, but only the Son of God (John 10:34-36) 91. Because, had his immediate disciples believe him to be the Almighty, would they have been so familiar with him, have argued with him, betrayed him, denied him, fled from him, and left him to be dragged to the cross?
92. Because the Apostles, after they had been filled with the Holy Ghost (holy spirit) on the day of Pentecost, did not preach that Christ was God; but preached what was altogether inconsistent with such a doctrine (Acts 2:22; 13:23; 17:3 and 31; 22:8).
93. Because there is no evidence to prove that the first converts to Christianity ever incurred the imputation of idolatry from the Jews, as they must have done had they believed and taught that the Son, as well as the Father, is Jehovah; while it is notorious that this imputation has been among the most common of the Jewish reproaches against Christians, since the Trinity became a doctrine of the Church.
94. Because there are in the New Testament seventeen passages, wherein the Father is styled one or only God, while there is not a single passage in which the Son is so styled.
95. Because there are 320 passages in which the Father is absolutely, and by way of eminence, called God; while there is not one in which the Son is thus called.
96. Because there are 105 passages in which the Father is denominated God, with peculiarly high titles and epithets, whereas the Son is not once denominated.
97. Because there are 90 passages wherein it is declared that all prayers and praises ought to be offered to Him, and that everything ought to be ultimately directed to his honor and glory; while of the Son no such declaration is ever made.
98. Because of 1,300 passages in the New Testament wherein the word God is mentioned, not one necessarily implies the existence of more than one person in the Godhead, or that this one is any other than the Father.
99. Because the passages wherein the Son is declared, positively, or by clearest implication, to be subordinate to the Father, deriving his being from Him, receiving from Him his divine power, and acting in all things wholly according to His will, are in number above 300.
100. Because, in a word, the supremacy of the Father, and the inferiority of the Son, is the simple, unembarrassed, and current doctrine of the Bible; whereas, that of their equality or identity is clothed in mystery, encumbered with difficulties, and dependent, at the best, upon few passages for support.
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He was God's Word in flesh. (Representative)
51. Because the same Apostle gives “thanks to God, who giveth us the victory through our Lord Jesus Christ” (1 Cor. 15:57).
52. Because it is said that it is “to the glory of God the Father,” that “every tongue should confess that Jesus Christ is the Lord” (Phil. 2:11).
53. Because the Scriptures affirm that “Christ glorified not himself to be made a high priest, but He (glorified him) who said unto him, Thou art my Son, this day I have begotten thee” (Heb. 5:5).
54. Because it is expressly asserted that God gave to Christ the Revelation which was made to the author of the Apocalypse (Rev. 1:1).
55. Because an Apostle speaks of Christ, only as the image of God. “Who is the image of the invisible God” (Col 1:15; 2 Cor. 4:4). It would be absurd to call anyone his own image.
56. Because Christ is stated to be “the first-born of every creature” ( Col 1:15).
57. Because he is said to be “the beginning of the creation of God” (Rev 3:14).
58. Because the Scriptures affirm, in so many words, that “Jesus was made a little lower than the angels” (Heb. 2:9). Can God become lower than his creatures?
59. Because Peter declares that “Christ received from God the Father honor and glory, when there came such a voice to him from the excellent glory, this is my beloved son” (2 Peter 1:17).
60. Because it is represented as necessary that the Saviour of mankind should “be made like unto his brethren” (Heb. 2:17).
61. Because, in the Epistle to the Hebrews, Christ is compared with Moses in a manner that would be impious if he were the Supreme God. “For this man (Christ) was counted worthy of more glory than Moses, inasmuch” (Heb. 3:3).
62. Because he is represented as being the servant, the chosen, the beloved of God, and the recipient of God’s spirit. “Behold, my servant, whom I have chosen, in whom my soul is well pleased; I will put my spirit upon him” (Matt. 12:18).
63. Because he himself expressly declares that it was in consequence of his doing what pleased the Father, that the Father was with him and did not leave him alone. “He that sent me is with me; the Father hath not left me alone, for I do always those things that please him” (John 8:29).
64. Because he is said to have “increased in wisdom, and in favor with God and man” (Luke 2:52).
65. Because he speaks of himself as one who had received commands from the Father. “The Father, who sent me, he gave me a commandment” (John 12:49).
66. Because he is represented as obeying the Father, and as having been “obedient unto death” (Phil 2:8) “Even as the Father said unto me, so I speak” (John 12:50). “I have kept my Father’s commandments” (John 15:10).
67. Because Christ “Learned obedience by the things he suffered,” and through sufferings was made perfect by God (Heb. 5:8).
68. Because he is spoken of in the Scriptures as the first born among many brethren (Rom. 8:29). Has God brethren?
69. Because Christ calls everyone who obeys God his brother. “Whosoever shall do the will of my Father in heaven, the same is my brother” (Matt. 12:50).
70. Because he offers to the faithful the like distinction and honor that himself has with the Father. “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am sit down with my Father in his throne” (Rev. 3:21).
71. Because God, in the later ages, hath spoken by his Son, and appointed him heir of all things (Heb. 1:2) 72. Because Christ is styled the first-begotten of the dead. (Rev. 1:5).
73. Because it is declared that God raised him from the dead. “This Jesus hath God raised up, whereof we are all witnesses” (Acts 2:32; Rom. 10:9 and 10).
74. Because God poured out upon the Apostles the Holy Spirit, through Jesus Christ (Titus 3:6).
75. Because the reason assigned for the Holy Spirit not having been received earlier, is that Jesus was not then glorified. “The Holy Ghost (Holy Spirit) was not yet given because that Jesus was not yet glorified” (John 7:39).
76. Because it is affirmed that Christ was exalted by God to be a Prince and a Saviour (Acts 5:31).
77. Because God made that same Jesus, who was crucified, both Lord and Christ (Acts 2:36).
78. Because God gave him a name which is above every name (Phil. 2:9).
79. Because Christ was ordained of God to be the judge of the quick and the dead (Acts 10:42).
80. Because God will judge the secrets of men by Jesus Christ (Rom. 2:16).
81. Because all judgment is committed to Christ by the Father (John 5:22).
82. Because our Saviour grounds the importance of his judgment solely upon the circumstances, that it is not exclusively his own judgment which he pronounces, but that of the Father who sent him. “If I judge, my judgment is true; for I am not alone, but I and the Father that sent me” (John 8:16).
83. Because it is said, that, when he was received up into heaven, he “sat on the right hand of God” (Mark 16:19).
84. Because St. Paul affirms, that Christ, even since his ascension, “liveth unto God,” and “liveth by the power of God” (Rom. 6:10; 2 Cor. 12:4).
85. Because it is affirmed of Christ, that “when all things shall be subdued under him then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (1 Cor. 15:28).
86. Because the Apostle John asserts that “no man hath seen God at any time”; which is not true, if Christ were God (John 1:18).
87. Because, in the prophecies of the Old Testament that relate to Christ, he is spoken of as a being distinct from and inferior to God (Deut. 18:15; John 1:45).
88. Because the Jews never expected that any other than a being distinct from and inferior to God was to be their Messiah, and yet there is no evidence that our Saviour ever so much as hinted to them that this expectation was erroneous.
89. Because it does not appear from the Scriptures, that the Jews, except in two instances (See #90), ever opposed our Saviour on the ground that he pretended to be God or equal with God; whereas, had it been his custom to assume such identity or equality, in his conversation with a people so strongly attached to the doctrine of the divine unity, he would have found himself involved in a perpetual controversy with them on this point, some traces of which must have appeared in the New Testament.
90. Because in these two instances, when charged, in the one case, with making himself God, and in the other, with making himself equal with God, he positively denies the charges. In reply to the charge of assuming to be equal with God, he says immediately, “The Son can do nothing of himself, but what he seeth the Father do”; and directly after, “I can of mine own self do nothing” (John 5:19 and 30). In answer to the charge of making himself God, he appeals to the Jews in substance thus: Your own Scriptures call Moses a god, and your magistrates gods; I am surely not inferior to them, yet I did not call myself God, but only the Son of God (John 10:34-36) 91. Because, had his immediate disciples believe him to be the Almighty, would they have been so familiar with him, have argued with him, betrayed him, denied him, fled from him, and left him to be dragged to the cross?
92. Because the Apostles, after they had been filled with the Holy Ghost (holy spirit) on the day of Pentecost, did not preach that Christ was God; but preached what was altogether inconsistent with such a doctrine (Acts 2:22; 13:23; 17:3 and 31; 22:8).
93. Because there is no evidence to prove that the first converts to Christianity ever incurred the imputation of idolatry from the Jews, as they must have done had they believed and taught that the Son, as well as the Father, is Jehovah; while it is notorious that this imputation has been among the most common of the Jewish reproaches against Christians, since the Trinity became a doctrine of the Church.
94. Because there are in the New Testament seventeen passages, wherein the Father is styled one or only God, while there is not a single passage in which the Son is so styled.
95. Because there are 320 passages in which the Father is absolutely, and by way of eminence, called God; while there is not one in which the Son is thus called.
96. Because there are 105 passages in which the Father is denominated God, with peculiarly high titles and epithets, whereas the Son is not once denominated.
97. Because there are 90 passages wherein it is declared that all prayers and praises ought to be offered to Him, and that everything ought to be ultimately directed to his honor and glory; while of the Son no such declaration is ever made.
98. Because of 1,300 passages in the New Testament wherein the word God is mentioned, not one necessarily implies the existence of more than one person in the Godhead, or that this one is any other than the Father.
99. Because the passages wherein the Son is declared, positively, or by clearest implication, to be subordinate to the Father, deriving his being from Him, receiving from Him his divine power, and acting in all things wholly according to His will, are in number above 300.
100. Because, in a word, the supremacy of the Father, and the inferiority of the Son, is the simple, unembarrassed, and current doctrine of the Bible; whereas, that of their equality or identity is clothed in mystery, encumbered with difficulties, and dependent, at the best, upon few passages for support.
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