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NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 25

Satan’s temptation
 If Jesus is God as well as man how could Satan expect to tempt him?  Mark simply states that Jesus was tempted by Satan (1:13) but Matthew (4:1-11) and Luke (4:1-13) elaborate the story.  It is claimed that during Jesus’ alleged forty days’ sojourn in the desert following his baptism by John, Satan tempted him with promises of an earthly kingdom if Jesus would only worship him.

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 24

Continued from Part 23

 The trinitarian argument that the second theos in John 1:1 does not require the article to be considered definite can only be motivated by theological considerations, whereas to translate the word theos as “a god” is consistent not only with John’s use of the Philonic Logos, but with the New Testament’s general explanation of Jesus’ relationship to God.  

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 23

Continued from Part 22

In a study made by Philip B. Harner, an examination was conducted of clauses in which an anarthrous predicate noun precedes the copulative verb.  Harner states that:

. . . E. C. Colwell examined this type of word-order and reached the tentative conclusion that “definite predicate nouns which precede the verb usually lack the article.”

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 22

Continued from Part 21

C. Colwell offers a grammatical rule explaining the use of the article with a predicate nominative in the Greek New Testament.22 This rule seems to justify the trinitarian translation of John 1:1.  Colwell says:
A definite predicate nominative has the article when it follows the verb; it does not have the article when it precedes the verb.  Of course, this can be claimed as a rule only after it has been shown to describe the usage of the Greek New Testament as a whole or in large part. . . .

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 21

Continued from Part 20

John 1:1
 It is in John 1:1 that the nature of the Logos (the Word) is explicitly stated.  The first verse of John, as translated in the King James Version, reads:  “In the beginning was the Word [ho logos], and the Word was with God [ton theon, accusative case of ho theos], and the Word was God [theos]” (John 1:1).  

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 20

Continued from Part 19

A debt to Philo
God, according to Philo, is an incorporeal, indefinable, absolute Being without any knowable attributes and qualities.  God, being so removed from the world, cannot have direct relations with it. 12 

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 19

Continued from Part 18

In Revelation, the title the Alpha and the Omega is applied in different verses to refer to either God or Jesus in their own respective ways.  Therefore, the title can be applied to either one of them or to both of them.

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 18

Continued from Part 17

Revelation 1:17 and 2:8 do not contain the words the Alpha and the Omega.  In these verses the author of Revelation uses protos (“first”) and eschatos (“last”) which imply the same thought as the phrase the Alpha and the Omega.

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 17

Continued from Part 16

The Alpha and the Omega
In the Book of Revelation we find the verse, “I am the Alpha and the Omega,7 says the Lord God, who is and who was and who is to come, the Almighty” (Revelation 1:8).  

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 16

Continued from Part 15

The New Testament Jesus:  A distinct supernatural agent
Despite the distinctiveness with which God and Jesus are regarded in the New Testament, most Christians are under the misconception that God and Jesus form two-thirds of a triune deity.