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NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 15

Continued from Part 14

Subordination and subjection
Wherever the relationship of Jesus to God is treated in the New Testament, Jesus is always represented in a subordinate position.  This subordinate role can be seen in the fact that Jesus views himself as a messenger:  “He who receives you receives me, and he who receives me receives Him who sent me” (Matthew 10:40; see also John 5:36).  Jesus acknowledges his subordination and subjection to God when he declares that God is greater than he is (John 14:28), that he does nothing on his own initiative, speaking and doing only what God has taught him (John 8:28-29), and seeking not his own will, but the will of the God who sent him (John 5:30, 6:38).

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 14

Continued from Part 13

Syncretic roots of Paul’s Jesus
Much of Christianity is the development of Paul and his theological descendants, who presented the pagans with a diluted form of Judaism in Hellenized garb.  It is true that the Hellenistic Jewish philosophy of Philo paved the way to such a syncretism, but Philo certainly would have been shocked at the resulting distortion which followed in Paul’s wake.  Philo expected the Messiah, but he never identified the Messiah with the Logos, as was done by later Christian theology.  

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 13

Continued from Part 12

The author of John expounds the belief that Jesus had a prehuman existence as the Word who was “in the beginning with God” and through whom “all things came into being.”  

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 12

Continued from Part 11

Nevertheless, Barnes believes that Jesus is himself the uncreated and eternal Creator.  However, he does not base his belief on Revelation 3:14.  Of this verse he says:

If it were demonstrated from other sources that Christ was, in fact, a created being, and the first that God had made, it cannot be denied that this language would appropriately express that fact.  But it cannot be made out from the mere use of the language here; and as the language is susceptible of other interpretations, it cannot be employed to prove that Christ is a created being.3

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 11

Continued from Part 10

Jesus as an instrument of the Creator
Even the authors of John, Colossians, and Hebrews, who elevate Jesus to a point where he is viewed as the medium through whom things are done, do not claim that he is the Creator or part of a triune deity.  They consider him the supernatural instrument through which the Creator works:

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 10

Continued from Part 9

“I am”
John’s Jesus states: “‘Abraham your father rejoiced to see my day; and he saw it, and was glad.’  The Jews therefore said to him:  ‘You are not yet fifty years old, and have you seen Abraham?’  Jesus said to them:  ‘Truly, truly, I say to you, before Abraham came into being, I am’” (John 8:56-58).   Is the author of this Gospel claiming that Jesus is part of a triune deity when he has Jesus say, “before Abraham came into being, I am” (verse 8:58)?

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 9

Continued from Part 8

Paul’s Jesus:  A savior but not God

The New Testament authors make a definite distinction between the one-and-only God and Jesus, never considering them one and the same.  For instance, we find this distinction expressed in the statement:  “Kindness and peace be multiplied to you in the knowledge of God and of Jesus our Lord” (2 Peter 1:2).  This clarifies the meaning of the preceding verse, which reads, in part, “by the righteousness of our God and of [the] Savior Jesus Christ” (2 Peter 1:1).  The author of these two verses indicates that he considers God and Jesus to be two distinct beings.  

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 8

Continued from Part 7

God:  undivided and without equal
How did John’s Jesus view the possibility of a division in the divine essence?  Chapter 17 of the Gospel of John records a prayer, which its author attributes to Jesus.  In verse 2 of this prayer, Jesus views himself as being sent by God, his Father, who “gave him authority over all mankind.”  But of his “Father” he is quoted, in verse 3, as saying that he is “the only true God.”  Jesus does not say, “We are the only true God,” or even, “You Father and the Holy Spirit are the only true God,” but refers his remarks solely to the God whom he depicts as “Father.”  

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 7

Continued from Part 6

John’s Jesus states:  “Even in your Law it has been written, that the testimony of two men is true [i.e., valid or admissible; see Deuteronomy 17:6, 19:15].  I am he who bears witness of myself, and the Father who sent me bears witness of me” (John 8:17-18).  Does this passage show Jesus and God to be ontologically one?  If Jesus and “the Father” were not two distinct entities how could they be considered two witnesses?  If Jesus and God are one than there would in reality only be one witness.  This statement also goes against the Torah’s precepts.  According to the Torah, the two witnesses do not include the testimony of the person being judged.

NEW TESTAMENT REFUTATIONS OF THE TRINITY DOCTRINE – Part 6

Jesus, the man, is said to be the mediator between God and men.  Paul writes, “For there is one God, and one mediator also between God and men, the man Christ Jesus” (1 Timothy 2:5).   Jesus is called a “man,” even after his alleged resurrection.  Now, if this supposedly resurrected Jesus were himself God and acted in total accord with the other two-thirds of God, he could not be a mediator, an intermediary or conciliator,  “between God and men.”